Contempt is abominable Man can better bear to have his Power or Authority or Wisdom contemned than his Goodness Ingratitude is justly reputed among the worst of Vices and the Contempt of Goodness is the highest act of ingratitude And the higher the Goodness is that is Contemned the higher still is the Ingratitude and the more provoking 3. An higher Contempt of God's Threatnings God's Threatnings under the Law were for the most part of Temporal Evils but now under the Gospel the Threats rise higher and are more dreadful It is the damnation of Hell everlasting Fire utter darkness where there is weeping wailing and gnashing of teeth Everlasting destruction from the presence of the Lord and the glory of his power c. And great Men cannot well bear to have their Anger slighted and their Threats despised or derided But though the Lion roar and God's Threats are denounced and his Wrath revealed from Heaven against all unrighteousness of Men more than ever before yet the impenitent Sinner trembles not but goes on in his sin and saith he shall have Peace and so casts Contempt upon the severest Threatnings of God 4. This Impenitency is a disappointing God in his End It is a frustrating of his great design which is to recover lost Man to himself by Jesus Christ And Man is not recovered and brought back to God but by true repentance And it is his great End in sending his Gospel to a People to bring them to Repentance And this End of God is now made void when sinners repent not Men are sometimes grieved and sometimes angried when they are disappointed in their End so is God said to be He complains often of this in the Scriptures when he is disappointed in the End of his Corrections he complains Jer. 2.30 In vain have I smitten your Children they received no Correction And in the End of his shewing favour Isai 1.2 I have nourished and brought up Children and they have rebelled against me And complains of his Vineyard disappointing the End of his care and cost about it When I looked for Grapes it brought forth wild Grapes Isai 5.4 Our Saviour is said to rejoyce when Sinners were brought to repentance he now enjoy'd the End of his Coming Luke 10.21 But then at another time he grieved because of the hardness of mens hearts Mark 3.5 And there is still joy in Heaven when sinners repent And Christ's faithful Ministers rejoyce also when sinners repent for they now attain their End which they com◠upon and will give up their account with joy concerning such as they will do with grief concerning others Whereupon the Apostle as a Co-worker with God Heb. 13.17 beseecheth the Corinthians that they receive not the grace of God in vain 2 Cor. 6.1 That neither God nor himself may be disappointed in the end of their work being Co-workers And Grace is bestow'd in vain when it brings not Sinners to repentance and when men accept not of the reconciliation mention'd in the foregoing Chapter which Grace hath provided for them It was a sad complaint of the Prophet when he saith I have laboured in vain Isai 49.4 Much more for an Apostle and a Minister of the New Testament thus to complain And much more for Christ to complain thus as sometimes he did And most of all for God himself to complain as he doth in the case of Sinners impenitency So that Impenitency under the Gospel must needs be very sinful 5. This Impenitency hath much folly in it as well as sin For men to run themselves into the destruction which they might avoid and refuse the offers of God's mercy and grace in the Gospel is not this folly He is call'd a fool that hath a price in his hand and hath not an heart to use it Prov. 17.16 And the Virgins in the Parable that lost their Season of entring in with the Bridegroom are styled foolish Virgins Matth. 25. And are not Sinners that continue in their sin and impenitency under the Gospel thus foolish For they have set before them the fairest price and the richest seasons The Prodigal in the Parable when he came home to his Father is said to come to himself Luke 1◠So when a Sinner repents and comes home to God he now comes to himself as if his former life was folly and madness 6. Impenitency under the Gospel shews greater Wilfulness in sin As it argues great folly in the Mind so perverseness in the Will And the more there is of the Will in sin the more sinful it is As the Schoolmen say Bonitas malitia moralis sunt potissimùm in voluntate Paul could say it was not he that sinn'd when he did sin because his Will was against it Rom. 7.20 The Evil that I would not that I do And this God chiefly looks at in Actions both good and evil There seems to be more wilfulness in Impenitency under the Gospel than ever before The more Light and Knowledge men sin against the more Will there is in sin And the fairer offers are made to men of Heaven and Salvation the more wilful is the refusal And this is the case of Sinners under the Gospel They do not repent and they will not repent they do not hear and they will not hear they do not leave their sin and they will not leave it 7. Lastly Impenitency under the Gospel is attended with the greatest resistance of the Spirit Greater than in former time There is more of the Spirit goes along with the Gospel-ministration than with any before it And there cannot be a disobedience to the Gospel without resisting that Spirit that goes along with it Upon some the Spirit prevails and brings them to repentance and in others he is resisted And some resist to that degree that they are said to offer despight to the Spirit of Grace Heb. 10.29 And the sin that is accounted unpardonable is committed against the Holy Ghost and it 's Thought cannot be committed but under the Gospel whereby Sinners are brought by a sinful to a judicial Impenitency Heb. 6.6 So that by this time you may see the great sinfulness of Impenitency under the Gospel beyond what was or could be in Sodom whereby mens damnation will be more intolerable Now I come to the last Particular to shew wherein the greater intolerableness will consist 1. Such will suffer greater Torments from their own Consciences The worm of Conscience will gnaw them with greater pain The reflections of it upon the sinner will be with greater force and fury By how much Men have sinn'd against greater Light and Mercy by so much the remembrance of this will be the more afflictive It was some aggravation of Dives his Torments in Hell the remembrance of former good things enjoy'd Much more will the remembrance of a day of Salvation lost and of the refusal or neglect of gospel-Gospel-grace and mercy be afflictive to sinners in a state of Damnation The Light they have sinn'd
importance of the Old yet the sincere ones who did believe the Prophets as the Apostles exhorted 1 Acts 26.27 John 20.31 they with Philip and Nathaneel Israelites indeed rejoyced they had found him of whom Moses has written in the Law 2 John 1.41 and whom the Prophet foretold should be the desire of all Nations 3 Hag. 2.7 a light to lighten the Gentiles and the glory of the people Israel Wherefore I may very fairly hence under this First Head in the explication deduce from my Text I. That the Holy Scriptures read preach'd and heard accompanied with Prayer and other institutions of Christ as the Seals of the new Covenant and the Ministry of Reconciliation are the Means of Grace ordained of God to bring Men and Women to repentance towards God and faith towards our Lord Jesus Christ 4 Acts 20.21 That Men by the applying themselves sincerely to the use of these means which tho' they have no natural force in and of themselves to the effecting of a change may by the efficacy of the Spirit exerting insuperable Grace 4 John 15.3 17.17 Eph. 5.26 be cleansed 5 God the great Efficient may in these helps of his own ordaining reveal his own arm 6 Isa 53.1 draw them unto Christ 7 John 6.45 Rev. 1.16 make the Seed of the Word fruitful and putting forth his own Power bring them to salvation in the Heavenly Kingdom and rest sweetly in Abraham's Bosom where they shall not know trouble any more II. These are ordinary means according to the order established by the supream Ruler who knows what 's best for those under his Government in opposition to extraordinary which seldom happen upon some singular work of Judgment or Mercy to a Person or People 'T is true the most Sovereign Agent who is most free he may if he pleaseth without means by an immediate Impression of Light and infusion of Grace work on the Soul as he did on the Apostles and Paul 8 Acts 2.4 9.1 c. Gal. 1.12 but generally and for the most part God revealeth himself mediately by the ordinary means he hath setled to abide in his Church to the end there being an aptness and fitness in them under Divine Influence for converting the Soul 9 Psal 19.17 when Embassadors come in Christs stead beseeching men to be reconciled to God 10 2 Cor. 5.20 having a promise of his Presence with them to the end of the World 11 Mat. 28. ult in communicating of the mind of God by writing or speaking reading or interpreting exhorting and directing 12 2 Pet. 3.1 Acts 21.25 4.20 29. 15.21 8.30 35. 1 Cor. 12.30 Acts 15.32 1 Thess 2.11 every way preaching for the begetting of Faith 13 Ro. 10.13 15 when the advice of Gregory Nazianzen is observ'd namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Pray and search having pray'd with David Open thou mine eyes or reveal 14 Psal 119.18 that I may behold wondrous things out of thy Law It concerns us to be much in meditating upon it 15 1.2 John 5.39 Gregory called the Great gives an account of an illiterate man who bought a Bible hired one to read to him out of it and thereby became a great Proficient in the School of Christianity Luther ‖ Melch. Adeon in vita by reading of it was turn'd from Popery so was John Hus by reading of our Wickliff's Books proving his Doctrin from it We know Augustine was converted by taking it up and reading * Confess l. 8. ch 8. § 2. Nicephor p. 5. 27. And 't is said Cyprian by reading the Prophet Jonas As Junius by the first Chapter of John's Gospel tho' t is supposed neither of them then had much skill in the Originals but were beholding to Translations Thus we see how the Scripture is the means and the ordinary means The next thing in the explication is to shew II. That this means becomes more certainly succesful or effectual Certainly is to be understood in opposition to that which happens uncertainly and peradventure Not as if every where that the Immortal Seed of the Word is sown Conversion did certainly and always follow it being but a subservient Instrument some Seed meets with bad ground 16 Mat. 13.4 5. some reject the Counsel of God against themselves 17 Luke 7.30 they put it from them judging themselves unworthy of eternal Life 18 Acts 13.46 i. e. by contradicting of the Word they do as evidently deprive themselves of eternal Life as if the Judge did pass that Sentence upon the Bench. So what is the Savour of Life to others becomes the Savour of Death to them 19 2 Cor. 2.16 The Rich-man as he is brought in here conceits after the mode of the Jews seeking for Signs 20 John 4.48 6.30 which Christ gave check to when by his accomplishment of the Prophecies he had demonstrated himself to be the Messiah and they would have him to be a Political or Temporal King 21 Mat. 12.39 that one rising miraculously from the dead and preaching would keep others from Hell But Abraham the Father of the Faithful who knew what it was to repent and believe and be converted was of another perswasion He bids hearken to the written word read and preached on which Faith and Repentance was to be grounded God's Providential Works how admirable soever not being the Rule for Men to go by but his Word It being no good sense that God's extraordinary actings should be our ordinary Rule He that would not Plow or Sow till Manna be rain'd from Heaven because it once did may expect Bread till he starve and so may he that looks to be fed with Ravens as Elias once was Man may be most certainly assured from God's Word what his Mind is God himself indeed doth principally make any means effectual or successful Paul's planting and Apollo 's watering comes to nothing without him his influence and blessing 22 1 Cor. 3.6 7. De Gratia Christi ch 24. Augustine said right Men may read and understand behold and confess not by the Law and Doctrin sounding outwardly but by the inward and hidden wonderful and ineffable power God doth not only work Divine true Revelations but also good Wills Yet from the external preaching of the Word of God as a means of his appointment there is a Godly Sorrow or a sorrowing after God wrought which worketh repentance to Salvation 23 2 Cor. 7.10 11. It proves successful to some who are not hearers only but doers of the Word 24 Jam. 1.22 It falls out prosperously and happily with them using of the means Solomon saith 1 Prov. 13.15 A good understanding giveth favour and success Be sure a good understanding of Gods mind from his Word becomes ordinarily more successful that the Soul may be in health and prosper 2 3 Epist John v. 1. than any expectation of that which can
Had he had none himself he would not have been so much concerned for the others want of it 5. He makes a publick profession of his faith in Christ and owns him to the very teeth of his Enemies and that too when Peter had denied him the other Disciples forsaken him and those that had rallied after their rout and were now come to be the Spectators of the most doleful Object had ever been presented before their eyes were so far from making any such publick confession of him that their Faith was ready to expire with him ch 24.21 II. Repentance being Gods gift and God being a Sovereign Agent he may give it where and when he pleaseth as to whom he will to one and not to another so at what time he will to one sooner to another later He may give it to one early in the morning of his days to another late and when his Sun is Setting And if the great Master of the Vineyard shall call some into it not only at the sixth or ninth hour but even at the last minute of the eleventh hour what is that to any who shall call him to an account for it 3. God being not only a Sovereign Agent but an Almighty one can by his Power and that in an instant remove all hindrances on the Creatures part and whatever might obstruct his work and so with one turn of an Omnipotent hand bring about the heart of the most obdurate Sinner work repentance in the most unlikely Subject and where there is most within to make head against him and resist his Grace suppose the most obstinate and rooted habits of sin Grace is an infused and supernatural habit and the power that works it a supernatural and creating Power and we are not to confine God in his working Grace to those methods whereby men acquire natural or moral habits In these I grant there may need time to unlearn and extirpate those vitious habits they have so long been contracting and to acquire new ones by a long series of and accustoming themselves to better actions Custom in Men may be strong and like another Nature and they may not be able presently to overcome it nor on the sudden to bring themselves to a readiness and easiness in doing those things which tho their reason approves yet their boysterous appetites strengthned too by custom hurry them against But let the habit of sin be never so deeply radicated in the Soul and the Heart of Man never so averse to holy actions yet God can soon make a change soon remove the sinful disposition and enable and encline the Soul to what it was most averse and impotent He can even in a moment overcome that love of sin and hatred of holiness which is either natural to a Man or contracted by him and both abate lessen weaken the power of sin in the Soul whereby it was wont to resist the workings of his Spirit and restrain and suspend any actual resistance it might make Let the mind of a Man be as dark as darkness it self yet he that caused light to shine out of darkness can enlighten that mind when he pleases 2 Cor. 4.6 Let the Soul be never so dead in sin and destitute of all Spiritual Life yet he that quickens the dead and calls things that are not as tho they were Rom. 4.17 can quicken it and breathe the Breath of Spiritual Life into it and whatever there be in the Soul to oppose him in his working yet the same power can at once quell the opposition and produce the Grace 4. God having infused the habit can as easily enliven it and draw it out into act in those that are capable of exercising grace wrought in them as I suppose dying sinners to be at least when they are capable of exercising their rational faculties For there is less to make opposition against God than in the former case the prevailing power of sin being broken and something in the Soul to take Gods part in the work viz. grace now begun and some habitual promptness and disposedness of the heart to spiritual good and compliance with the will of God It doth not require more power to awaken a vital principle tho dormant than to infuse it where there was none before 5. It may be for Gods honour sometimes to give Repentance to dying sinners the honour of his Sovereignty and free Grace in shewing that he hath mercy on whom he will Rom. 3.18 and that the deepest guilt even of an old hardned sinner cannot hinder the outgoings of his grace and mercy and the honour of his power when it prevails over the most setled habits of corruption Should God work only upon lesser sinners and who are not so confirmed in evil Man might be apt to think that he could not do it and that Mens lusts might be too hard for his power and so reflect on his Omnipotence or to think he could not find in his heart to do it and so reflect upon his Mercy II. By way of Position or Assertion It is a very dangerous thing to run the hazard of a death-bed Repentance or defer Repentance till the approach of death that is to neglect the doing a Mans own part in order to the obtaining this grace as was above premised viz. the seeking it of God and using all those means by which he ordinarily works it The danger of this neglect may appear by the following considerations 1. That no Man knows the time of his death any more than the manner of it or means by which it shall be brought about Our breath is in Gods hands Dan. 5.23 No Man hath a lease of his earthly Tabernacle but is Tenant at will to his great Landlord Who knows when he shall die or how Whether a natural death or a violent one To how many thousand unforeseen accidents are Men subject Not only Swords and Axes may dispatch them but God can commission Insects and Vermin to be the executioners of his justice upon them Hatto Archbishop of Mentz A great Prelate may be eaten up of Mice and a potent Prince devoured by Worms Acts 12.23 And who doth not carry the principles of his own dissolution perpetually within him Death lies in ambush in every vain in every member and none know when it may assault them It doth not always warn before it strikes If some Diseases are Cronical others are Acute and less lingring and some are as quick as lightning kill in an instant Men may be well in one moment and dead in the next God shoots his arrows at them they are suddenly wounded Psal 64.7 How many are taken away not only in the midst of their days but in the midst of their sins The lusting Israelites with the flesh between their teeth Numb 11.33 Julian if Historians speak truth with blasphemy in his mouth and how many frequently with the Wine in their heads In such cases what place what time for repentance for seeking it
may not be expected to cleanse a Young Mans way nor any others Get a Promise from him to lend you his best Direction to thorough Conversion A Youth without a Pastor is a Child without a Nurse Direct 2. Vse him whom you chuse your Guide for your Soul and follow him as far as he follows Jesus Christ Hear him ordinarily a Child 's own Parents Milk is commonly best for it Write after him the Heads of his Sermon I mean and his Chief Notes Incomparable King Edward the Sixth used to write Sermon Notes Go often to his House and always to ask things worth his time and your own Little rest give him till Grace has blest his labors to fit you for the Lords Table Plainly tell him you shall count small good gotten by the Word till you are qualified for the Sacrament And that it is to you a dolorous thing to have but a Place in Gods House and no Room at his Table It looks as if you were but a Dog and not a Child Direct 3. Look alway and adhere closely unto God's Son and Spirit Without these the Holy Bible can no more make you wise unto Salvation than the Fables of Aesop that Papists dare compare it to The Word of Life is a Word of Death to you without these to make it beneficial These without whom you can expect no more Edification from the best Minister than from a blind Harper In all things ye want Jesus Christ for Acceptance in all you want the Holy Ghost for Assistance in all things and at all times Without right use of them no Soul can fetch a Breath of Divine Life or take a Step of Holy Walk Nature indeed shews you an Heavenly Father and ties all of you unto him But 't is only special Revelation Jupiter q. Juvani Pater reveals a Redeeming Son of God and an Holy Sanctifying Spirit of God And 't is much Grace and that much used too that can keep you close unto these VVithout which you may be great Socinians but no Christians Direct 4. Beware of setting against each other Gods Mercy Christs Merits Holy Faith and Good Works VVe cannot say to either of them we have no need of thee All are truly necessary and unspeakably But in the Countrey I saw it and in this City I see it most people do fix on some one of them and cry it up to the Exclusion of the rest To the virtual Exclusion Of so Epidemical and fatal a hindrance of Conversion beware you The Mercy of God! All the Rhetorick of Heaven cannot praise enough but wo be to you if you expect the Pardon of the least Sin by it otherwise than through Christs Merits The Merits of Christ These without question are infinite But you are undone if you dream you shall have the saving benefit of them Living and Dying without Marriage unto him by Faith Holy Faith Is a Grace most Precious by God most highly honoured and of all most honouring God Honouring him in some respects more than Adam's personal Obedience did before the Fall But mortally you erre if you look to put off God with it without Obedience And slight good VVorks as Supererogations Good Works Are the blessed Fruit of God's indwelling Spirit and the very end of our Election Redemption and Conversion But what then they be neither acceptable to God nor profitable to us but through the Gift of the Mercy the Purchase of the Merits and the Means of the Faith aforesaid If you rest on VVorks and imagine them otherwise good your Eternal Lodging will be among Evil-workers Young people make your Pastor set you well at rights about these things And let the Excellency Connexion Order and Necessity of them be judged worthy of your frequent and serious thoughts Direct 5. Be very Critical in the Choice of your Company Be sowre and unkind unto none Affable to all but pleased with Few to wit the Best Which are those that will either best teach you or best learn from you Companions of Fools are doomed to destruction But where ere you are walking with wise Men you are on your way to Heaven Prov. 13.20 Souls the most thoughtful of Eternity are still the most careful of their Company And it is certain the Company of your Choice in this World is both that which you would have and shall have in the next Direct 6. Besides the Holy Scriptures read ye such good Books as shall be commended to you by your Pastors 'T is not every good Book that is for you good Nor every one that will hereafter be good for you that is good Now. Your Pastors can judge best which are most sutable I think it Soul-Felony for you to be without the Westminster Assemblies Catechisms And I should think it as little needful to commend Mr. Baxter's Call or Mr. Alleyn's or Mr. How 's very Jewel of Yielding unto God or Mr. F. Fuller's Words to give Wisdom with his piece of Repentance and Faith or Mr. Lawson's Magna Charta England is blest with the best in this World and I do not light upon any that excel or equal them in England You must search farther than I have done young people if you find things better worth your most careful reading Books be dead things but God makes them oftentimes Lively Preachers These several last years many have acknowledged to me that they have been blessed Stars to lead them unto Christ Yet do not for your Lives ever neglect reading the Scriptures Take some portion of God's Word as daily as you eat of his Bread 'T is very honourably that I do remember a poor Soul who sometimes burned the Thatch of her House to read her Bible by the Light of it And no less a Saint than Mr. Richard Fairclough told me she died a glorious one It was Luther's saying The reading of the Scriptures is the terror of Devils Direct 7. Examine often the state of your Souls Scrupulousness it self is as much more safe as 't is less sweet than Audaciousness But humble and careful Inquisitiveness is sine naevo Venus as unspotted a Virtue as the state of Grace is adorned with Humility one calls the Violet of Graces of sweetest scent though lowest place And Care is the commanded Fear of falling short of Gods rest Heb. 4.1 The Exertion of humble Care in heart-searches doth answer many Gospel-precepts And when it is much and often it is not the least Evidence of truest grace For Bankrupts can no more endure much looking into their Count-books than sore Eyes can bear long beholding of Sun-shine And as impatient be Hypocrites of very much conning the Scriptures and their Hearts But I conclude Young people Mahomet gat the Turkish Empire by making extraordinary hast And Alexander Conquered the World by the same Policy Never Delaying Go you and out-do them Conquer VVorld Flesh and Devil And take by violence the Kingdom of Heaven by your hasting to Remember and Convert just now VVith great
first Call though I have neglected to hear him so as to have any practical regard to what he said all my Life The thoughts of what you say would amaze me did I believe it But I hope to find it otherwise Answ 1. Do not flatter your selves with vain hopes but let what I have spoken fright you to your Duty not from it You may expect as much from Christ as you can reasonably desire Would you have Christ to be to you like a foolish Mother to a cocker'd Child Let the Child do what he will do but chide him or threaten him he runs to his Mother and she 'll excuse all and bear him out in all though it be to his future undoing of Soul and Body Christians never expect it Christ will never do so Christ tells us before hand that none shall be more ready than he to help us against sin provided we will be ruled by him But we shall find none will be more severe against it if they be impenitently rebellious (a) Zech. 7 1â— As he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts And 2. How absurdly disingenuous is it to be careless of our account and to expect that Christ should answer for us Christ was more ready to answer for his Disciples than they could be to ask him when through Infirmity they were Sleeping when they should have been Praying But 't is absurd to expect any thing like it when 't is not Infirmity but Wilfulness through dislike of his Service and hatred of Holiness You 'd verifie the Pharisees slander of Christ that he is a friend of Publicans and Sinners a friend to their sins not to their Souls In short therefore be Conscienciously sollicitous to give an account to Christ such as may be graciously acceptable and though there 's nothing beyond this yet there may be something over and above Let this therefore be my last Direction 4. Make it your care to give a silencing account to the Devil and all his Agents I grant that neither he nor they will ever be silent they 'll reproach and revile you they 'll mutter and whisper and secretly say and do all they can against you and they 'll never want something out of which they 'll force matter of reproach You have Christ in this very Context saying (b) Mat. 11.16.17 18. Whereunto shall I liken this Generation It is like unto Children sitting in the Markets and calling unto their fellows and saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented for John came neither eating nor drinking and they say He hath a Devil The Son of Man came eating and drinking and they say Behold a man Gluttonous and a Wine-bibber a friend of Publicans and Sinners But Wisdom is justified of her Children They do as it were say of John the Devil enables him to endure such hardship and therefore they reject his Doctrine and they reproach Christ's person as if his more free temper encouraged Licentiousness Let a Godly Mans Conversation be what it will 't will never please those that hate Holiness But yet my Brethren 't will strangely muzzle them they can but grumble out a reproach or if they speak out 't is by clamour to drown the whispers of their Consciences when they can say something like that (c) Ruth 2.15 18 19 So she gleaned in the field until even and beat out that she had gleaned And she took it up and went into the City and brought forth and gave to her that she had reserved after she was sufficed and her Mother in Law said unto her Where hast thou gleaned to day c. q. d. Such of Christs Harvest-men have been at work and I have been gleaning after them I have met with that which to me hath been a feast the Word hath been refreshing and I can shew you some of the handfuls that I have gleaned I have attended upon the Ministry of the Word and have pickt up some Knowledge who was before an ignorant wretch and never minded my Soul I have pickt up something of food for my Soul whereas I was pining away in mine iniquities My Conversation will witness where I have been gleaning and I humbly resolve there I 'll abide in the use of such means while God vouchsafes them When you thus resolve you must expect Satan will do his utmost to flatter or fright you out of your purposes But while you can approve your ends to Christ your selves may answer Satan in the hindrances he 'll throw in your way e. g. Satan Why art thou so sollicitous for thy Soul thou mayest be saved without all this adoe 't is more then needs Soul No Satan all I can do is too little did not Christ undertake for me but I will not do the less for Christs doing so much Satan All thou dost is to no purpose thou shalt be damned at last Soul Should it be so I 'll rather serve God for nothing than thee for all thy flattering lying Promises I 'll do God all the service I can for the Mercies I have received though I should never have more the very work of Religion is better than the work of Sin even without a Reward Satan Spare thy self poor Soul thou art not all Spirit thou hast Flesh and Blood as well as others why wilt thou expose thy self to Contempt and Sufferings no Man in his Wits will court a general hatred Soul Peace Satan be it known to thee and to all thy Imps I had rather have your hatred than your love all your kindness to me is to ruine me Satan Be not so conceited of thine own Wisdom look about thee in the World have not others Souls to save as well as thee and they don 't proudly pretend to be wiser than their Neighbours Soul Be gone Satan I 'll parly no longer if others neglect Salvation therefore must I Will their missing of Salvation relieve me for the loss of mine Though a Peter perswade Christ to spare himself Nay when (d) Mar. 3.21 31. his friends went out to lay hold of him thinking his Zeal had crazed him Nay when his Brethren had wheedled in his Mother to send to him to abate his work he would not yield a minute By the Grace of God though I shall come infinitely short I 'll make Christ my Pattern and therefore Satan say thy worst and do thy worst through Christ I defie thee Will not some such account in some respect I may say to the Devil himself more confound him When he shall see all his spightful insinuations work out comfortable Evidences of present Grace aye of growing Grace and future Glory If this will not silence him 't will make him roar in his Chains When he finds himself tyed up from doing what mischief he would he roars for vexation while the gracious person Thanks to Christ laughs
the same Duty press'd by another he directeth otherwise (n) 1 Cor. 14.8 If the Trumpet give an uncertain sound who shall prepare himself for the Spiritual Warfare Answ 1. Those that ordinarily ask this Question don't do it for practical Direction but for captious diversion they don't speak by way of Enquiry but excuse they 'll except against this and the other but they 'll follow none and therefore I 'll pass by these 2. Do but practise that wherein all the Ministers of Christ are agreed and you are safe They all give the same Directions for substance though their Directions are different they are not contrary You know there 's nothing more ordinary than for two Ministers to preach upon one Text and to handle it different ways and to draw from it different Inferences and different Uses but while they keep to Scripture and to the Analogy of Faith all is commendable and beneficial Christ is pleased variously to distribute both Graces and Gifts both to Ministers and Christians and 't is to the Glory of his Wisdom and Grace that he doth so All who are Faithfull to Christ and Souls agree in such things as these viz. To convince of the evil of Sin and of the necessity of Regeneration there 's none that 's worth the name of a Minister that can give Sin a good word they cannot speak slightly of sin they cannot encourage sin they cannot they dare not flatter you in your sins they all agree to assure you (o) Numb 32.23 That your sin will find you out that if you do not find out your Sin to Repentance your Sin will find you out to your Ruine They all agree to direct you to Christ some do it with more skill and warmth than others but all agree in the thing (p) 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ They all agree in pressing a Life of Holiness to evidence the sincerity of your Faith (q) Heb. 12.14 Without holiness no man shall see the Lord with comfort 3. Endeavour to learn the holy Skill and the holy Zeal of making your Advantage of the different Talents of Christ's faithfull Ministers Hear none but whom you may groundedly take to be Ministers of Christ And then esteem such for their Masters sake whoever brings me a Message from Christ shall be welcome (r) Isa 52.7 How beautifull upon the Mountains are the feet though sweaty dusty dirty of him that bringeth good tidings of the dissolution of the Babylonian Captivity that publisheth Salvation by Jesus Christ how much more amiable must these be (Å¿) 1 Cor. 12 7 11 21. The Manifestation of the Spirit is given to every man to profit withall dividing to every man severally as he will No one shall have all lest he should be proud none shall want all lest he should be discouraged 4. Strive to approve your selves to be of a healing Temper You will hereby get more profit to your selves and be more usefull unto others (t) Mat. 5.9 Blessed are the Peace-makers for they shall be called the Children of God Those that long and labour for Peace they are like God and Christ and shall be owned as such It is a Duty for every one to sit down under a particular Pastor for the enjoyment of all Ordinances but as still holding Communion with the truly Catholick Church Though you can hold local Communion but with one Congregation at once yet you may hold mental Communion with the whole Church of Christ at the same time Do any thing but sin to comply with others for their spiritual Edification and be not too hasty in accounting any thing sinfull wherein the sincere Servants of Christ may have Sentiments different from yours rather suspend your own practice than censure others I would commend it to you to love the Truth and Peace to love Truth more than Peace but yet to consider several Truths of lesser moment may be waved for Peace sake e. g. I may part with several things of my own right for Peace sake (u) Gen. 13.8.9 Abraham the Uncle lets his Nephew Lot make that choice which belong'd to himself lest their Infidel Neighbours should scorn both for their Contentions The Blessed Apostle will not insist upon (w) 1 Cor. 9.12 his due maintenance lest he should hinder the spreading of the Gospel This Rule is therefore to be observed that when two different Commands at the same time call for our Obedience we must consider which of them is of greatest moment not so much in it self as to that season for so a Command about the immediate Worship of God must give place to a command that concerns but Mans bodily relief (x) Mat. 9.13 I will have mercy rather than sacrifice Several good works must be omitted when the doing of them will do more hurt than good I 'll close this with that of the Apostle (y) 1 Cor. 9.19 22. Though I be free from all men not obliged to any one more than another yet have I made my self servant unto all I have complyed with the perswasions and inclinations of others in things Indifferent that I might gain the more that I might win them to Christ for their Salvation To the Jews I became as a Jew that I might gain the Jews i. e. To the unbelieving Jews I conformed to some of their Ceremonies that I might perswade them to embrace Christianity To them that are under the Law as under the Law that I might gain them that are under the Law i. e. To those believing Jews and Gentiles who yet think 't is necessary to observe the Law of Moses I comply also with them in some Ceremonies which were not yet unlawfull To them that are without the Law as without Law i. e. To those Gentiles that do not look upon themselves as bound to observe the Law of Moses among them I use my Christian Liberey for the non-observing of dayes and meats c. being not without Law to God but under the Law to Christ i. e. I walk by the Rule of the Moral Law and subjecting my self to all the Commands of Christ in the Gospel To thâ—â—â—ak became I as weak that I might gain the weak i. e. I condescended to the weak in teaching them according to their Capacity to learn I am made all things to all men that I might by all means save some i. e. I accommodate my self to all persons for the promoting of the Gospel Quest 3. How shall weak Christians that have but low Parts little Grace few helps and many hinderances follow these or such like Directions Answ 1. Know this to your Comfort that though you are such yet while you are low in your own esteem and diligent in the use of what means and helps you have you stand fair to be as thriveing Christians as rich in Grace and Comfort as those you apprehended far exceed you 'T is the
the same Law-giver forbids us to bear false witness against our Neighbour that forbids the Worshipping of a graven Image And sometimes men Bite by downright Rayling if not Cursing those that differ from them devising and affixing the most disgraceful Names and Titles concluding them all to be Knaves or Fools that are of a contrary mind both Praying and Drinking to their Confusion Thus Men sharpen their Tongues like a Serpent Adders Poyson is under their lips Psal 140.3 Their throat is an open sepulchre their mouth is full of cursing and bitterness But the wrath of man worketh not the Righteousness of God A bad cause is never made better but a good cause is alwayes made worse by such methods Adeo invisa est mihi discordia sayes Erasmus ut veritas etiam seditiosa displiceat As God's Truth needs not Mans lye so neither doth it need his rancour to uphold or promote it 2. Men Devour one another by Actual Endeavours to injure and hurt one another when their inward rage breaks out into overt Actions and Practices tending to ruine their Brethren And this is done sometimes 1. By fraud which signifies all the cunning devices which Malice can suggest whereby to undermine their credit estate and comfort Such there were of old and yet Professors of a true Religion of whom the Psalmist Psal 10.9 10. He lieth in wait to catch the poor He doth catch the poor when he draweth him into his Net He croucheth and humbleth himself that the poor may fall by his strong ones It is endless to particularize all the arts and sleights of uncharitable men each against other but the end is to devour the Estates Lives Names and Posterity of others And is this to love your Neighbour as your selves or to do as you would be done to nothing less 2. Sometimes this is done by Force When either party can get any humane Law on their side down without mercy go all their Opposites yea sometimes without it and beyond it yea oftentimes you shall see them most zealous for compliance with one or two Laws which fit their humour who live in the continual breach of twenty others All Ages have groan'd under this disease what work did not only the Arians and Circumcellians make of old when they got power into their hands but in latter ages nothing hath been more common than the imploying the secular arm to the utmost by those that could obtain it to promote their purposes But where is that Dove-like innocence and harmlesness this while Columbae non sunt saith Augustine accipitres sunt milvi sunt non laniat columba And he though he was zealous in writing against the Errors of the Donatists yet profest that he had rather be slain by them than occasion their persecution unto Death Propos 4. These uncharitable Contentions do prepare for utter Destruction So saith 1. The Scripture So 2. All History and Experience 3. Undeny Reason confirms it 1. For Scripture see Hos 10.2 Their heart is divided now shall they be found faulty There may be different Notions in the head yea there may be different practices one may eat Flesh and another only Herbs and yet the Church may flourish It was a good Motto of a great Scholar Opinionum varietas Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when the Distemper lodges at the Heart when that 's wounded when that 's divided the Man dies And this is not only meant of mans heart divided and distracted from God but of Mens hearts divided from one another which it should seem was the Case of Israel at that time under the reign of Hoshea And what follows Now shall they be found faulty or as the word will bear and others render it They shall be made desolate This will prepare them for certain and speedy desolation now shall they be made desolate Agreeable to which is our own Saviours words Matth. 12.25 Every Kingdom divided against it self is brought into desolation and every City or House divided against it self shall not stand Where you see 1. One great Cause of the ruine of a Kingdom City or Family which is being divided against it self If the Head and Members be set one against another nay if there be only an inveterate jealousie between them it is often fatal but when the Hearts of a People in a Kingdom City or Family are in a burning Fever one against another and no art or means can qualifie them a dissolution of the Body a desolation of that People is at hand for so it follows every such Kingdom is brought into desolation Where 2. You see the greatness of that ruine that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be made desert and desolate which implies and contains all the miseries that do concurr to make a Kingdom a desert It will not only be shaken indangered weakened and decayed but if some speedy and effectual remedy be not applied it is ruined utterly 3. See the Certainty thereof for as our Saviour speaks positively in the beginning of the Verse it is brought into desolation so in the latter end of the verse as peremptorily it shall not stand The undoubted seeds of ruine are in it nothing but an Eradication of them by real amendment can prevent it And lest any place Angle or Isle in the World should think to escape see 4. The universality of this Axiom Every Kingdom every City and every House though the Kingdom be never so well peopled never so well furnisht never so well fortified though the City be never so well built never so well chartered never so well traded though the House be never so well situate never so well guarded never so well adorned yet if the Inhabitants be divided against themselves they will come to desolation But the Text in hand is sufficient to affirm this position Take heed that ye be not consumed one of another which Caution questionless implies manifest danger and the danger is no less than mutual consumption or utter perishing as you heard before Hic enim est dimicationis exitus as Grotius the end of these Contentions if they be not repented and extinguished is Temporal Spiritual and Eternal Ruine 2. Histories and Experience do attest the same For Contentions in general it is evident that the Divisions which were among the Trojans made way for their overthrow by the Greeks the like animosities among the Greeks brought them under the slavery of Philip The Fewds that were among the Assyrians brought in the Persians and the like among the Persians subjected them to the Macedonians and the Contentions among Alexanders Successours rendred them up to be swallowed by the Romans one after another yea the Roman Empire it self near the time when the Western and the Eastern branches of it were hottest in Contention about the Supremacy of their Bishops and about Images behold the Goths and Vandalls destroyed the one and the Saracens and Turks ruined the other The
to Condemnation as by the whole of St. Paul to the Romans ch 8.33 may appear Now we must suppose that the convinced Sinner sets himself as in God's sight and having seriously considered what the Law threatens dreading that Curse and Wrath to come hearing his Conscience pleading guilty to the Accusations of the Law against him he seems to hear the Judge asking of him what he hath to say for himself why the sentence of death should not pass upon him here it is that he names Christ and remembers in Prayer unto God what the Blessed Jesus did and suffered unto the utmost for him he became sin for him he could not be a Sinner but he was dealt withall as if he had been one because he was in the Sinners stead Now the convinc'd Sinner urges God's Promise and Covenant with Christ that He should see of the travel of his Soul c. Thus the Name of Christ is the Souls strong Tower Isa 53.11 Prov. 18.10 Isa 44.24 he runneth unto it and is safe and in Christ who is also the Lord Jehovah he hath righteousness and strength Again Is the penitent Sinner so oppress'd that words fail him only sighs and groans which in his case are never wanting are frequent with him the Name of Christ upholds him for he knows as God said of Aaron that he can speak well Exod. 4.14 Heb. 7.25 and he ever lives to make intercession for him I do not wonder that our being thus made whole only thro the Name of Christ should be by so many gainsayed and ridiculed Rom. 10.3 2 Cor. 5.21 for 't is hard to bring our Thoughts into subjection unto the Kingdom of God and Jesus Christ and when I read it so often call'd the Righteousness of God in Scripture as surely he alone could find out the Ransom c. I know it must be something beyond the ordinary apprehension of Man for no man knows the things of God but the Spirit of God 1 Cor. 2.11 and Nil diurnum nox capit May this suffice concerning the Subject of my Text viz. He that nameth the Name of Christ We must now speak of the Injunction that is laid upon him or the Direction given unto him Let every such an One depart from Iniquity In which we shall have cause to enquire how it consists with the naming of Christ especially for our Justification as I have explained it and these four Particulars I shall offer to your consideration 1. That departing from Iniquity or Holiness is no Cause of our Justification properly taken notwithstanding 2. Holiness hath an Influence upon our Salvation and also 3. Holiness is indispensibly necessary to all justified Persons 4. Nay more Free Justification or Justification by God's Free Grace in Jesus Christ is the best and most forcible Incentive unto Holiness Departing from Iniquity is no cause of Justification Reason 1 1. It will appear that Holiness is no Cause of our Justification It did neither move God when foreseen to choose us or when actually existing to justifie us Mercy is only from something in God 1. For all God's Works of Mercy arise from something in God himself who is the fountain of Mercy or of living waters and Judgments are said to be his strange Work because he never proceeds to them but when he is necessitated to vindicate the Glory of his injur'd Attributes that is Jer. 17.13 the cause of all God's severities is out of himself and only to be found in the provocations of his Creatures The Cause of all his Mercies are his own Bowels and Compassions and wholly in and from himself O Israel Hos 13.9 thy destruction is from thy self but in me is thy help Nay when God says unto the Soul Live Ezek. 16.6 he sees it in its Blood and it remains in its Blood untill he says unto it Live for in the Apostles Phrase Rom. 4.5 6. he justifies the ungodly and the sinners that is God does for Christ's sake discharge and acquit Sinners who flee unto him and desire Pardon and Acceptance thro the Blood of his Son The Lamb of God that thus taketh away the sin of the World And yet thus the Judge of all the Earth does right too when he makes Christ to become Righteousness unto the believing and penitent Sinners for by the same Reason and Justice that they fell in one Adam they may be made alive in another and where is the Disputer Rom. 5.19 2. There is no commutative Justice betwixt God and his Creature 2. Reason There is no commutative Justice between God and his Creature We can give no Equivalent for the least mercy the least crumb the least drop to be sure as coming from God The giver puts a suitable price upon the Gift as the Giver is in excellency so is the Gift in esteem what a Prince or a King gives is much magnified tho many times otherwise a trifle but here is Eternal Life and a Crown immortal given by the great King of Heaven and Earth to such as know themselves to be but dust and ashes and to be sure they cry Grace Zech. 4.7 Grace unto it God gets nothing by all our holiest Performances devoutest Prayers Job 22.2 and most spiritual Duties Our righeousness cannot profit him Can a Man be profitable unto God that is he cannot by any ways be profitable unto his Maker no 't is for our sakes that God hath given us his Commandments and Institutions that we might by them mend the frame and temper of our hearts and be fitted for to enjoy him to all Eternity in the mean while to stay our longing after him he affords us to see him thus tho as in a glass darkly But if God could be promerited as they speak and obliged it must be by some things that are our own and Secondly It must be by such things as are not due upon any other account whatsoever 1 Cor. 4.7 Now what hast thou which thou hast not received Thy Faculties and Powers thy Grace and Goodness a Heart and Will to do good every Enlargement of Prayer and Exercise of Faith or any other Grace is his it is he that works in us to will and to do accord-to his own good pleasure Phil. 2.13 Luke 17.9 and if thanks be not due to a Servant when he does what he is bidden as our Saviour expresses what can be due to a Creature from his Creator who gives him Food and Rayment Life and Breath and all things Where is there any proportion betwixt these and any returns we can make In all Trading or Exchanging there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quid for quo which cannot be given to God by us 2. Departing from Iniquity hath an Influence upon our Salvation tho it be not a Cause of our Salvation Departing from Iniquity hath its influence upon tho no cause of our salvation And tho it cannot
here the feast is reserved for hereafter wrath to come and life to come are unconceivable and therefore unexpressible we can neither order our Speech by reason of our inward darkness nor of that ineffable Light thoughts fail us words fail us we are lost in the thoughts of future blessedness as well as in those of our former misery What therefore we cannot perfectly understand let us silently and reverently Admire and Adore What a prodigious height did Man fall from when he fell from his God What a desperate Abyss of misery did he fall into when he fell into sin And therefore what a stupendious height is that which Love shall raise him to in Glory All we can do is to put no bounds to our Love to Christ The true measure of our Love to Christ should be to Love him without measure and the true degree of our Love to a Redeemer is to Love him in the highest Degree But alas Where is our Love to Christ How weakly do we express our Love to him who has given us the fullest clearest demonstrations of his to us beyond all expressions His was stronger then death ours ready to die the water-floods coulds not quench his a few drops extinguish ours he shed blood for us with more freedom than we a few tears over him and his bleeding almost dying interest in the World he loved sinners better than we can love Saints he died for us with more flame of zeal than we can live to and for him Let us be ashamed that we can find a love so vehement for our perishing comforts nay for our killing corruptions and yet have so indifferent affections for a Saviour How shall we be able to Love our enemies for his sake when we can neither Love him with an intense Love for his sake nor our own Let us mourn therefore bitterly that the Love of Christ should be unconceivable and invisible and that our Love to him should be so too upon such different accounts his for the greatness of it ours for its smallness II. Prop. There is a sufficiency of the Love of Christ to us that may be known The Love of Christ to sinners may be considered either in the cause or as in the effects in the Spring and Fountain or in the streams that flow from thence into Souls Love as it was in the heart of Christ is unmeasurable the Spring the original cause and reason of it was his own unaccountable Love and can only be measured by the Love of the Father to his Son which is equally unmeasurable John 15.9 As the Father has loved me so I have loved you But Christs Love in the effects that it has been pleas'd to produce in and upon our Souls may be understood and in some good measure apprehended If we cannot fix our eyes immediately upon the body of the Sun in its meridian glory yet we may comfortably refresh our selves with its beams and feel the healing warmth of the Sun of righteousness arising and shining upon our Souls If we cannot measure Christs Love when it dealt with God in making his Soul an offering for sin nor what that Love was wherewith he loved us and gave himself for us Gal. 2.20 yet we may know that Love wherewith he loved us and washt us from our sins Rev. 1.5 The Love of Satisfaction passes knowledge the Love of Sanctification may be known As that poor Man John 9.15 tho' he could not give a Philosophical account to the Scribes and Pharisees how Clay and Spittle should contribute to the opening his Eyes yet could say This one thing I know that whereas I was born blind I now see So may a renewed Soul say Tho' I know not from what unmeasurable Fountain this Grace and Mercy did proceed tho' I am ignorant of the manner of its working yet this one thing I can say Whereas I was a lover of sin I now hate it and whereas I have been a despiser of Christ I now prize and love him as the chiefest of Ten thousand I can say That that vanity that corruption which sometime had a mighty power over me is now subdued and conquered More particularly 1. Altho' we cannot perfectly know the Love of Christ yet may we know so much of it as may raise our desires to know more As he that meets with a Vein of precious Metal tho' it be small yet it gives him hopes of meeting with more and those hopes encourage his labours to dig deeper and search further so that little we can attain of the knowledge of Christs Love in our wayfaring state makes the Soul labour and strive and hope and pray that it may come to fuller knowledge of that love in its own Country As that sight which Moses had of God encouraged him to pray Exod. 33.18 I beseech thee shew me thy glory So that view we have of Christ in a glass darkly serves to engage our endeavours and sharpen our desires to see him face to face in glory As we gain upon the knowledge of Christ so we grow and as it were encroach upon him still if God will condescend and come down to visit the Soul the Soul will make an argument from thence that he would take it up to himself A taste of Christs Love whets the Spiritual appetite after a feast 1 Pet. 2.2 As new born babes desire ye the sincere milk of the Word that ye may grow thereby If so be you have tasted that the Lord is gracious 2. However our knowledge of Christs Love is imperfect yet we may know so much as may shame us that we have loved him no better we know the Love of Christ carried him out to suffer most dreadful things upon our account and may hence reflect upon our selves with great shame that our love has been so weak as not to carry us out to suffer for his Name he endured the cross we are terrified at the sight of it The argument is very strong 1 John 3.16 Thus if Christ laid down his life for us we ought to lay down our lives for the brethren But how weakly does it work upon us How little a matter can this love constrain us to lay down for their sakes And it s a most concluding argument Col. 3.13 that we should forbear and forgive one another if any man have a quarrel against any as Christ forgave us but alas how little does this instance of the Love of Christ prevail upon us That Love which prevail'd with him to forgive us Talents will not does not prevail with us to forgive our brethren a few Pence Matth. 18.27 28. The Love of Christ was a conquering a triumphant Love it bore down what-ever stood in its way It grapled with the displeasure of God with the malice of Devils the fury of unreasonable Men and with the unkindness of his Friends it broke through all Discouragements and trampled upon all Oppositions the waters could not quench it the floods could not drown
Him to accept the honour When our Lord was upon Earth there were several acts of Power which he exerted as giving sight to the blind raising the dead and such like which Christians now must not think of doing Elegit Apostolos humiliter natos inhonoratos illiteratâ—â— ut quicquid Magnum essent facerent Ipse in eis esset faceret Aug. de C. D. l. 18. c. 49. I grant that the power of working Miracles was communicated to the Apostles and others but it was Res unius aetatis a thing that lasted little longer than One age These Miracles were necessary when the Gospel was first to be planted in the world but now they are ceased and if there were but a general exactness and exemplariness in Christians lives and practises this might be majus omni miraculo a great deal more than Miracles towards the Gospels Propagation 3. Think not that your obedience can be meritorious as was the obedience of our Lord and Saviour The Apostle tells us that by the obedience of One i. e. the second Adam many are made righteous and to this obedience is owing that abundance of grace which believers receive the gift of righteousness and also reigning in life eternal Rom. 5.17.19 The Merit of our Lord Jesus is so every way sufficient that Believers Merit is as needless as all things consider'd 't is impossible It was very Orthodox Humility in Jacob when he confessed he was less than the least of all mercies And Nehemiah though he speaks again and again of the good deeds he had done was certainly very far from the opinion of Merit As appears Neh. 13.22 Remember me O my God concerning this also and spare me according to the greatness of thy mercy 4. You must not imagine that your greatest sufferings for the sake of righteousness are in the least expiatory of sin as Christ's Sufferings were Christ was deliver'd for our offences and by one offering he has perfected for ever them that are sanctified Heb. 10.14 the offering was but one the Sacrifice of himself and it was offer'd but once other Sacrifices are unnecessary 't is unnecessary that this should be again offer'd Our Lord upon the Cross with his last breath cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished Joh. 19.30 q. d. All is done all is undergone that was needful for my Churches acceptation with God and the full remission of all their Trespasses Understand that no Sufferings that you can undergo for Christ's sake are satisfactory for your iniquities do not by such a thought offer to derogate from Christ's compleat satisfaction We read of some that came out of great tribulation but did the blood of these Martyrs justifie them no such matter they washed their robes and made them white in the blood of the Lamb Rev. 7.14 In the second place I am to shew you in what respects Christ is an Example to be followed 1. Christ is to be followed in his great Self-denial It had been a great Stoop in the Son of God if his Deity had been veiled with the Nature of Angels a greater Stoop it would have been to be made Flesh though he had been born of an Empress and had been as glorious a Temporal Monarch as the Jews fancied he would be But this is exceedingly amazing to behold Him that thought it no robbery to be equal with God making himself of no reputation and taking upon him the form of a Servant Phil. 2.7 He did not abhor a poor Virgins Womb nor afterwards to be laid in a Manger And though he was Lord of all yet for our sakes he became poor that we through his poverty might be rich 2 Cor. 8.9 thus he pleased not himself Rom. 15.3 neither did he seek himself and his own honour but the honour and glory of him that sent him Joh. 7.18 How can he be a follower of Christ who is so utterly unlike him in being selfish Our Lord knew the prevalency of self-love and how opposite 't is to the love of God and care of the Soul therefore he strictly requires Self-denial Luk. 9.23 If any man will come after me let him deny himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seipsum abdicet as Beza translates it Self-abdication is called for a man must have no regard to himself to his own ends and inclinations as they are opposite unto and lead him away from God and from his Duty Oh act as new Creatures and as those that are not your former selves seek not your own things Let nothing be done through vain glory be ever diffident and jealous of your selves Self is the Enemy that is always present and most within us and that has the greatest power to sway us We are not our own we are bought with a price we should glorifie the Lord that has bought us as those that are Debtors not to our selves but of our selves to Him 2. Christ is to be followed in his Patient enduring the worlds hatred and the slights and contradiction of sinners It was the Fathers and the Sons love to the world that brought Christ into it and he came not to condemn the world but that the world through him might be saved Joh. 3.17 Yet what strange kind of usage from the world did he meet with The world was mad upon Sin venturous upon Hell and wrath and with contempt and hatred rejected the only Saviour His Person they are prejudiced against his Doctrine they contradict and his Design they oppose though their Deliverance and Salvation was designed Christians should not think it strange that they meet with hard and unworthy usage from the world Cain did quickly shew his enmity against Abel his Brother because his own works were evil and his brothers righteous 1 Joh. 3.12 If the world hate you says Christ ye know it hated me before it hated you if ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Joh. 15.18 19. Now as Christ was unmoved by the worlds Malice either from doing his work or from looking to the joy that was set before him so should Christians also be Conquer the world by contempt of its fury overcome its evil with good and as Christ made intercession for the transgressours that cryed Crucifie him crucifie him so do ye love your Enemies bless them that curse you do good to them that hate you pray for them that despightfully use you and persecute you Mat. 5.44 3. Christ is to be followed in his resisting and overcoming the Prince of darkness Satan assaulted the first Adam and was too hard for him He was so bold as to set upon the second Adam but was foil'd by the Captain of our Salvation If you read the History of Christ's Temptation Mat. 4. you may perceive that nothing from the tempter fastens upon our Lord Jesus The subtlety of the old Serpent was in vain and
by the Sword of the Spirit all his force was repelled Christians are to look upon the Evil one as an Enemy that Christ has conquer'd and this should encourage them in their conflicts with him they are to despise his offers they are not to be perswaded by his misapplication of Scripture to any thing that is unjustifiable and irregular The Word of God should abide in them that they may be strong and overcome the wicked one 1 Joh. 2.14 The Head always resisted shall the Members yield to this Destroyer Let not your hearts be filled with Satan let not your heads and hands be employed by him who works in the Children of disobedience 4. Christ is to be followed in his contempt of the worlds glory and contentment with a mean and low estate in it Never was the world so set forth in such an alluring dress as when the God of it in a moment of time shew'd unto our Lord Jesus all the Kingdoms of the world and all the glory of them Luk. 4.5 yet the heavenly Mind of Christ is not taken with the sight he knew he saw nothing but what was Vanity and his Kingdom which was not of this world was a far better thing than the worlds best Kingdom Instead of pursuing he flees from a Crown which the people were ready to force upon his head Ambition and covetousness after worldly grandeur and gain which make us so unlike to Christ should be far from us If the world be the great thing with us Mammon will have us at command and Christ will have but little service from us Why should that be high in the esteem and affection of your hearts which Christ so little minded Love not the world neither the things that are in the world 1 Joh. 2.15 Set your affection on things above not on things that are on earth Col. 3.2 If you have the worlds riches let not your minds be high nor your hearts set upon them and be rich in good works if you are in a meaner estate be satisfied remember who said The foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head The best men in the world that have done most good in the world have least cared for the world and have been most willing to leave the world and go to a better 5. Christ is to be followed in his living a life so very beneficial doing good being his perpetual business The Apostle Peter who was one of his greatest and most constant attendants says that he went about doing good Act. 10.38 to do thus was meat and drink to him How great was his Kindness and Compassion to Souls how much Mercy does he shew to the Bodies of Men You that are Christians be very active in the best sence the true Members of Christ have the Spirit of the Head in them whose fruit is in all goodness and righteousness and truth Eph. 5.9 What have you Faith for but that it may work by Love Why are you created in Christ Jesus but that you may be employed in good works which God hath before ordained that you should walk in them Eph. 2.10 Be sure to do justly be injurious to none render unto all their dues and do not only consult the dues of others but their needs also and love to be merciful and let the perishing Souls as well as the distressed Bodies of others have a great share in your Compassions As you have opportunity do good unto all men and good of as many sorts as may be especially to the houshold of faith Gal. 6.10 The Apostle speaks with great authority and asseveration when he presses Christian practice This is a faithful saying and these things I will that thou affirm constantly that they who have believed in God might be careful to maintain good works these things are good and profitable unto men Tit. 3.8 A Christian by Profession who lives wickedly is not a true Member but a Monster in the Church and will not be endured long but is near to be cut off and destroy'd It 's a true Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death does not destroy the Soul but 't is an ill Life that ruins it 6. Christ is to be followed in his most profitable and edifying Communication We read Psal 45.2 That grace was poured into his Lips the gracious words that proceeded out of his mouth were the wonder of the hearers Luk. 4.22 Exact truth always accompanied his Speeches he never spake a word that was offensive to God or injurious to any man Was he chargeable with guile or when he was reviled did he revile again No no he gave a better example he speaks words to awaken Sinners to search Hypocrites and how does he comfort the mourners calling all the weary and heavy laden to come to him for rest He takes occasion almost from every thing to discourse of the heavenly kingdom His parables of the sower of leaven of the Merchant man seeking goodly pearls and such like plainly shew that the most ordinary things may spiritually be improved unto great usefulness All Professours and especially you of London set a watch before the door of your lips and let your words be like the words of Christ Jesus Your lying and corrupt communication your slanderous and backbiting words your passionate and angry speeches and revilings are these like Christs language An unbridled tongue though it utters many a falshood yet it speaks one certain truth that your Religion is but vain Jam. 1.26 Let Conscience be tender and purpose with the Psalmist that your mouths shall not transgress Let the word of Christ be more in your Hearts for out of the abundance of the Heart the mouth speaks Let your speech be always with Grace Col 4.6 Discourse as those who do believe you are debtors of edifying words one to another that idle words are heard by him that is in Heaven and an account must be given of them in the day of judgement 7. Christ is to be followed in his manner of performing holy duties never was He negligent in an Ordinance His cries were strong his tears many Heb 5.7 and how does he wrestle with his Heavenly Father Christians should take heed of doing the work of God deceitfully they should be fervent in Spirit when serving the Lord Rom. 12.11 Look to your Hearts in all your performances for Gods eye is fixed upon them and if they are not present and right with him your duties are but dead duties and dead duties are really dead works so far from being acceptable that they are an abomination When Christ was here upon the Earth as he taught in other places so he went to the Temple and to the Synagogues though there was much corruption in the Jewish Church Christians should learn so much moderation as to own what is good even in them in whom there are mixtures of much that is bad and there should be a
Dedication but by a real inward Sanctification at least of unblameable Conversations free from scandal being without offence though not before God yet before men A prophane wicked Minister is a gross Solecism and deserves to be counted a monster and to be driven from among men as Nebuchadnezzar was when brutified Dan. 4.25 But while you do shine with the bright beams of Holiness and walk according to the blessed Rules of the everlasting Gospel which you ought to preach you may boldly and comfortably without any severe gripes within without any reproaches cast upon you from without bend your utmost force against those extravagants who walk contrary to them Therefore my Brethren let us all study the Gospel we preach and live it as well as know it for knowledge will not be saving until it influence Heart and Life and be reduced into practice Let us I say think with our selves and repeat the thought often and often what manner of Persons we ought to be in all holy Conversation and Godliness and then may we lift up our voices like Trumpets and decry all the wickedness we know to be acted Herein will you do singularly good service both to the great God in Heaven and to our King and Magistrates upon Earth and to the whole Land We read that in the fight with Amalek while Israel was in the valley Moses was in the mount with the Rod of God in his hand which he lifted up And when his hands were weary and ready to flag Aaron and Hur were by to sustain and uphold them Aaron was the Priest of the Lord and Hur was a Prince of the Tribe of Judah Let this example teach all their duty and excite and quicken them to the performance of it When the hand of Moses the Supream Magistrate I mean is lifted up with the rod of God against the Sins of the times let both Aaron and Hur Magistrates and Ministers come in chearfully and strenuously to his assistance For it is a thousand pities that the Magistrate should work alone when set about so great and good a work as this Do you back him and afford unto him all the Assistance that you can Vse 3. I shall now in the last place direct my discourse unto those who are placed in a lower Sphere for the present not put into any Office nor clothed with any thing of Magistratical Power and Authority but altogether in a private capacity I would have you to consider what you have to do For there is a Duty incumbent upon every one Though you are not to reach out your hands to works or acts of Office neither in the State nor in the Church yet you are not to lay aside nor neglect any part of that work which belongs to you as members of both And as there is not the least and meanest Person in a Kingdom but may do a great deal of mischief so there is not the meanest but if he have an Heart may do some good Solomon tells us Eccl. 9.14 15. of a little City that had but few men and was besieged by a great King And there was found in it a Poor man who by his Wisdom deliver'd the City And in 2 Sam. 20. When Sheba rose up in Rebellion against David and being pursu'd went to Abel Joab with his Host cast up a bank against it and batter'd the wall but a Woman saved it from ruine Every one may be instrumental for good Since it is then the Duty of Magistrates from the highest to the lowest to act what they can toward the suppression of prophaneness there are these two things unto which I would exhort you who are in private stations First Set an high value and esteem upon every one of those Magistrates whom you know or hear to be herein true to their trust and careful to perform their duty You may be sure of this that they will find discouragement enough opposition from the ranting crew The wicked themselves at whose lusts they strike will hate them with an implacable hatred and curse them and drink to their confusion and with longing desire to be rid of them and do whatever they can in order thereunto I do not wonder to hear of the plottings and combinations both of Atheists and Papists in such a case There is nothing that they hate more than Reformation and Religion nothing they will be more impatient under than a restraint laid upon their lusts Therefore those that are pious and sober that fear God and are friends to the Nation should be exceeding dear over them and prize them at an high rate and love them with their hearts and honour them and willingly pay Tribute and bless God for them We are less than the least of mercies and ought to own them much more greater Mercies A good Servant in a Family is a blessing to it Laban confest it to Jacob Gen. 30.27 I have learned by experience that the Lord hath blessed me for thy sake How great a Blessing then is a good King upon the Throne a good Lord-Mayor in the Chair good Justices upon the Bench Certainly these are Blessings with all thankfulness to be owned they are mercies among temporal ones of the first Magnitude they do make an happy Nation and an happy People unless that People will be so vile and froward as to stand in the way of their own happiness Those that are Protestants in their Hearts who while they verbally profess that Religion are sincere in that Profession cannot but with delight look upon it as a choice and singular Mercy for our gracious God in a day wherein there were great searchings sinkings of heart to set over us our King and Queen a Protestant King and Queen whose hearts we perswade our selves are set for the Maintenance of the true Reformed Religion and we hope for the pulling down whatsoever is contrary and bids defiance thereunto in its Principles and Precepts Love them for this let them be our dear as well as our dread Sovereigns and let us be sure to be subject to them not only for wrath but likewise for Conscience sake yea and out of choice And let us pray for them and plead for them and strive both together and apart with God for them and bring down upon them from Heaven all the Blessings we can This was done by the Jewish Church Psal 20. The Lord hear thee in the day of trouble The name of the God of Jacob defend thee send thee help from the Sanctuary and strengthen thee out of Zion Remember all thy offerings and accept thy burnt offerings Grant thee according to thine own heart and fulfil all thy counsels and hear thee from his Holy Heaven with the saving strength of his right hand Thus they did bless their King in his Exploits and thus let us bless our King in his Yea let the blessing of Joseph come upon him Gen. 49.25 26. Let the Almighty bless him with the blessings of
amongst them or if reported are of no more concern to a Judge or Magistrate or the Publick than a Counter-scuffle of Boys in their Sports to a General and his Army 3. There are other News of a Publick Nature and which concern the State or Church which import some threatning danger or some smiling Providence the approaches of somewhat more than ordinary for the Good of Mankind or the Church of Christ Such was the News of Joseph that he was alive Lord of Egypt and that he had sent to fetch Jacob and his Family the Church of God in that day to preserve a Seed alive Such was the News of Cyrus's coming to the Throne favouring the Jews and issuing out the Edict of their Return which made the Jews Dreamers like think 't was too Good to be true Or when sad News alarms the World as when Rumors of Wars come one upon another and threaten the World with an universal Deluge of Blood In such Cases 't is yet considerable How certain or how dubious the reports are which we hear How near at hand or how far off the Effects are which attend the Good or bad News we hear How likely 't is the evil may be diverted lessâ—â—â— or removed or whether inevitable and growing great How probable or sure the hoped Good accompanying the Providences of God in such Cases is c. Of such like News this Case speaketh Tydings which do import great Good or great Evil to the Church of God call upon every Member of the Church to Enquire into 3. In such Cases the Persons are of very different Capacity who as they ought do Enquire and according to the different Capacity each is in so each ought to Enquire what may be done by himself to prevent lessen or remove afflicting Evils or what may be done to hasten increase and secure hoped or enjoy'd Good this by such persons ought to be seasonably and effectually done The Divine Providence doth advance some to places of the highest Power and Authority and entrusteth them with advantages of being Shields of the Earth Nursing Fathers and nursing Mothers to his Church Psal 47.9 Isa 49.22 Obad. 21. v. Saviours upon mount Sion They that are Defenders of the Faith They should Enquire what Tidings for or against the Church that they may know what they are to do in repelling Violence and Injustice or in promoting the Welfare and Safety of the Publick The Enquiry such make is and ought to be much more Exact Constant and Solicitous these should not only receive Intelligence but seek it maintain such as from abroad are fit to give account what is framing against the Publick Good of the Civil State or against the Good of the Church of God Neither of which will be long in Safety Peace or Prosper if those who are Watchmen Ezek. 34.2 and like Shepherds should neglect to Enquire what ravening Beasts usually haunt the adjoyning Woods or Wildernesses Now because it would be too tedious to mention the several ranks of Men concerned to Enquire into News of a Publick Nature as Counsellors and Lawgivers Judges and inferiour Magistrates Martial and Fighting-men who are to turn the Battle in the Gate Ministers of the Word and Spiritual Guides of the Church yea and all the Members of the Church are to Enquire into what God is doing for or against his Church as they have in their present Station opportunity to do as Nehemiah did who Enquired of them that came from Jerusalem what Condition that City and People of God were in They who have any ability and power in their hand to do good to help the Church of God or any part of it under distress proportionably every one of them are to awaken their Enquiries after the state of the Church and set themselves with diligence to releive it And since we may as 't is our duty Praise God for his Mercy shew'd to the Church and pray for Mercy when wanted we should know by Enquiry what is our Duty herein So then by this we may see 't is the particular Office of some to Enquire and ought to be the Care of all in their places to know what the Church needs and they ought to do for it But none may Enquire like the Athenians Into which we must Enquire now and pray the Liberty of making discovery of this by what helps we can meet with both from Human and Sacred Testimony what they were Incepit regnum Atheniensium A. M. 2496. ante C. N. 1553. Hottom Lexic univers ad voc Athenae c. 1. These Athenians began to be a people about the year of the World 2496. about 1558 An. before Christs Birth and when this was written it was the 51st year of Christ It was at that time a City 1609 years old under various changes and grew up to great Trade for Merchants and as great Learning for it was through a long course of years the University of the World And a place that wandring Wits delighted to visit Now among such Capricio's so many curious and inquisitive Humors succeeding one another and inventing New things and glorying in the invention no wonder that their Inquiries were Vain or Ridiculous or Mischievous to others If sad threatning News were reported they enquir'd into it they betook themselves to their Antiquity their Power Wisdom and their Idols c. So did Niniveh of old so did a City more Antient than Nineveh Nah. 2.8 9 10. c. If Tidings affrighted Rome the Palladium the duration of the City Roma aeternum duratura and such like are enquired after as the security they trust in Jerusalem though better taught yet became so brutish as to Enquire after vain and helpless Refuges against bad News The Temple of the Lord the Temple of the Lord Jer. 7.4 or else they contenm the Rod and him that useth it Can the Antient City the Glory of the World be destroy'd Or shall the Course of its Prosperity after many hundred years be changed into Misery This were Athenian like to enquire into the Effects of New Causes If new Judgments threaten us for our old Sins and we hear that they approach a Christian Enquiry should be How we may prevent the Execution by a speedy return unto God 2. Secondly The temper the Athenians are represented to us in will help us to ghess what Enquiries they would make upon New Emergencies And our own Reason will tell us that all such Enquiries unbeseem a Christian Let us view the Athenians in their temper as Plutarch Varro Polybius Aristophanes and Aristotle c. give it us 1. Very Suspitious and Jealous Now whatever other Abilities a man may have to make right Enquiries of New Occurrences this one Vice or Distemper is enough to disturb all Jealousie will take amiss all that is Good and suspect 't is Evil it will aggravate evil and make it worse than it is No right judgment is made or if a man of such temper
it must needs be your Duty to Convert presently Sirs muse on it 'T is Sin and the highest to slight the richest offers of Divine Grace You that Convert not do slight such offers as be the kindest God ever made to men And such as he never did offer unto faln Angels Ye do not believe that the Devils and damned ghosts in Hell would slight them so if God should make the same offer unto them I mean provided they were not under irrevocable damnatory Sentence and also final Obduration and implacable Malice the which you are not under You would then think that if the Gospel were preach'd unto them they would not say as you do virtually say every day of the week sc Lord we cannot hearken at present to thy proposals VVe will at some more convenient season Or if thou wilt not wait that leisure of ours then will we go without thy offered Kindness No I suppose you would think that they would rather answer thus which you have not yet done Lord our astonished Minds never heard so ravishing News Our enflamed Hearts cannot contain their Praise or Thanks VVe are not able to utter fast enough our Acceptation of thy Offers or our Consent unto thy Demands VVe would celebrate the Grace of both but who can express things Infinite The Eloquence of Heaven is exceeded by it's Kings Mercy c. Sirs I must have you Convert presently or must have leave to say You are of your Father the Devil and the works of your Father you will do and worse if worse can be But though I thus speak I would by no means have you think any good to be in the Devil Only I would have you know there is much more evil in your selves than you are aware of And that you can never know your Sin too much if you do not know your Saviour too little VVherefore I add R. 10. You Young People do sin beyond the measure of all Old ones that Convert not if you put off your Conversion Therefore it is your Duty and you are singularly obliged to Convert presently This Reason gives me opportunity to slide into the very heart of the case propounded unto me I do consider with whom I have to do and shall thus plainly and even rudely make my way The measure of their sins is far greatest who do then sin when the Lions in the way of their Duty be fewest and their Helps be most and their Encouragements greatest But Young People not Converting unto God have this to be said concerning their sin That it is committed then when fewest Lions be in the way of their Duty when their Helps to it be the most of any Mens and their Encouragements greatest Therefore The Sin of Young People not Converting is far greatest And so far from being to be extenuated and thought less of than Old Peoples that it ought to be held of the two the greater I shall suppose my Work here requisite to be only this viz to shew that Young People have ordinarily fewer Discouragements from going about to Convert than Old ones have And have most Helps than they and greater Encouragements than Old People now have and then they themselves can have when they become Old I say Ordinarily For which Service I advance these Seven Considerations Directing them unto your selves my Young Folk C. 1. Your God is not so angry with you as he is with Older People and will be with you if you Convert not before you are Older He is indeed angry with you for Sin Original and Actual Go rowl you in the Dust before him Yet know for your Comfort he is less angry as I have said For these two Assertions are most true Sc. 1. Every day continued in refusal of Subjection to his Authority and every wilful refusal of Obedience unto his Gospel Precepts do increase the Fire of God's Indignation 2. Every last day of Vnsubjection and every last Act of Disobedience do increase that Fire of God's Indignation more than the former As for the first though it be Self-evident and granted of all Men let me add this A Command supposes Authority in the Commander and Subjection in the Commanded Obedience unto a Command supposes Acknowledgment of Authority in him that gives and Subjection in him that receive it God is Soveraign we are Subjects He first publishes his Authority and requires our Subjection Then enacts Laws and requires our Obedience Our Orderly Duty is to submit us first to his Authority and own him for our God and King and then to perform his Commands for expressing that Submission The Sin of the World that incenses God is denyal of this Submission to him and of this Expression of it Of this Denyal the first rise and beginning kindles his Wrath but the continuance against his means of reducing us unto Subjection and Obedience doth more than continue it Even greatly encrease it Nor is it wonder being that the sinful Denyal continued under such constant means aforesaid dayly encreaseth And accordingly barren Trees have it counted to them how many years they have cumbred the ground But then as to the second particular Therefore doth every last days Unsubmission and Disobedience more exasperate then the former because they are against more Means used and Patience exercised then the former And they are as it were a Justifying and an Approving of all former Sin also A virtual Acting over of all again There can therefore be no doubt but the degree of God's Displeasure is less against you than against those who have many more years Disowned and Disobeyed him And you have less reason to fear the making of your Peace with him if you go seek it then they have And more ground of hope to get it made now then you can have hereafter if you delay For you to say I will not seek my Peace till I am Older is as if a Condemned Man should say I will not go try to get my Pardon till the King is a hundred-fold more angry with me than yet he is Matchless Frenzie C. 2. Your Enemy Satan has not so much Power over you as he hath over Older People and will have over you if you Convert not before you are Older Sirs Satan is an Enemy that you must Conquer or be Destroyed by His Power to Deceive is very great It was so from the beginning and shewn in Paradise to be so when he slew all Mankind in their first Parents Besides it is now much greater In more than Five Thousand Years he has learned much And being now an Old he is a more Subtle Serpent But it is not his Natural and Acquired Power without that which is Judicial that is the matter of our just Fear The Lyon in Chains scareth no Child 'T is the Lyon let loose that frightens the Town and doth the Mischief All Satans Power is no Power as to us if God doth not judiciously let him loose on us God as he is more
unpenetrable as the Leviathan's Skin Conversion is your Duty and Wisdom Conversion this very Minute made is so Conversion now made is most Easie most Hopeful most Honourable Conversion therefore is of all People most unexcusably neglected and most encouragedly attempted by you Yet before I make Application I would prevent or remove a pestilent Exception Too many may be ready to say I talk as if Conversion were a Man 's own Work yea every Child's it self And so Grace and Glory were ve y cheap things Not the Peculiarities of the Elect but every Bodies that will but lift up their hands and take them I humbly desire to speak agreeably unto the Holy Scripture Thence I learn Conversion to be both God's Work and ours and our Childrens too Isa 27.12 Thou hast wrought all our Works 'T is God's Work and he promises it Jer. 31. 'T is ours and he commands it Ezek. 33.11 'T is his we say as to its Rise he gives to Will and to Doe 'T is Ours as to the Act it self we do it and move by him moved The Holy Word is the Ministration of the Holy Spirit Gospel Light is accompanyed always with some Spiritual Strength and Ability to turn toward God It is true that only special Light and Strength from the Spirit avails to through and effectual Conversion But the lesser and common are Talents given to profit with and may be put to use And when they are so though God be not bound to give the special yet the goodness of his Nature and the Vsage of his Grace make it expectable Especially considered conjunctly with the general Promise of it unto some Seekers All I add is this Act you up to the Light and Power you have received not daring to dream that Conversion is not the Duty of Children because 't is the Work of God And let not Satan make you think God a Tyrant in 's Laws or a Niggard of his Aids until you have diligently used all his Means prescribed and implored his Blessing requisite and failed of his Grace when you have done We are indeed certified from the Divine Oracles that God has his Segullahs His peculiar chosen ones We ascribe to himself and no other the Grace that makes us to differ But 't is also made as certain that God is not wanting to the happiness of any Souls Unblemished goodness governs his absolute Soveraigntie it self His Decrees be as firm as though no man had a Liberty of Will Yet we are all at our Choice as truly as if there were no fore-determining Decree Vult Deus nos libere velle God suffers Men to make a free Choice And gives all Men that which they do supremely and finally choose He gives not to his Elect either Grace or Glory without their Knowledge and against their Consent And he doth not utterly desert or destroy others till they harden their Hearts and choose Darkness rather than Life Till they hate their Saviour and Love Death Prov. 8. ult The culpable cause of Mens Damnation is certainly stark wilful Unconversion The outcryes of every Sinner in Hell are of his own Will I offer Grace and Glory but at Christ's own Rates to my best Understanding I am bold to call Young People thus to think How justifiable would God be in their Destruction if in their Childhood he had took them up to Heaven and down to Hell Had shewn them both and offered them their choice Advising them to choose Heaven and Conversion the way to it Assuring them that Hell and Unconversion should never be theirs against their Wills And they should never here or hereafter be able to cry out O Lord fain would I have Grace rather than all the World I cry pray wait do all and the utmost I can and yet thou wilt not give me my Longing Grace and Heaven are my Choice but thou denyest them to me The Truth is and one day will appear God doth all this in effect In his Word he sets Heaven and hell before you shews you what they are Bids you choose whether you please Advises you to choose the best Points out the wayes that lead unto both Assures you that the worst home and way unto it shall never be yours against your Wills And if you long for the best home and way you shall not loose your Longing In a word assures you that his Arbitrary Will shall never be your Ruine if your own sinful Obstinate Will be not Charging you of all Enemies to beware of your selves and of all in your selves to beware of your Wills These your Wills are inaccessable and unmoveable but through your Minds Unto which I therefore proceed to commend some of the Truths which result from our preceding Discourse Young People you are those to whom I continue speaking and whose regards I call for unto these Ten Inferences Even present regards now while Time has Opportunity and you have Ability Delay never knew Weal and hast unto God never knew Woe Never did the Youngest Saint lament his being one so soon But every true Convert all his dayes lamenteth his Converting so late And if they have any trouble in Heaven 't is this that they did not come sooner into the way of Heaven If nothing can make you know what Delays Poyson is but the Draughts of it and what the Swords be but the Stabs of them you must take your way and God will take his And Ministers and Parents must be for God's Glory in your Damnation if you will not be for it in your Conversion But come I have an Hope and very Confidence I shall prevail with some of you Yea all Save such as say in their hearts God is not God cares not God cannot destroy Vnconverts Yea and I would hope to prevail with such too if I could make them but look upon the Frame of the World look into the Holy Bible and look what 's become of the most daring Atheists of former Ages This would loosen the Cords of Death and Hell and make even such Spirits less furious downward and more tractable upward However I declare it I cast the Net in a sweet hope of a good Draught I do not believe my Prayers and Pains will be all lost this time Some of you will so suck the Pipes of Knowledge now that they will draw the Breasts of Mercy for ever Some will drink in these following Truths and drink therein their Souls Everlasting Health Inference 1. Your Vnconvert State is a miserable One 'T is not requisite to ones being a Miserable Creature that one should be an Old one Young ones that Forget or Unconversively remember God are truly miserable as the Devil Yea and are much liker to the Devil than wicked Old People For Satan is not a cold dull feeble decrepit unactive Enemy of God No he is as Youthful Sinners be spriteful quick strong full of activity and unwearied A Young Sinner is the Devils most lively Picture You see in my
of our expectation of National Mercies notwithstanding National Sins 2. That when this Repentance is not in a Nation we cannot ordinarily expect National Mercies First These things are supposed in the Case as stated Where there is Sin there ought to be Repentance There are National sins as well as Personal sins that a Nation as such becomes guilty by National sins There are Mercies which attend a people as a Community Our National Sins have removed National Mercies or at least prevent and suspend the bestowing of these Mercies God requires a Repentance for National Sins and that as a means of National Mercies There may be a Repentance which may be defective to this end and from which we cannot groundedly expect such Mercies That there is a Repentance for National Sins which if we arrive at may warrant our expectation of National Mercies These and such like are supposed as the Case is stated and therefore I pass them by Secondly I shall enquire what National Sins are and what National Mercies are The rest of the terms in the Case will be handled under other heads Quest What are National Sins in the Question Answ Such gross sins as render a Nation guilty Ezek. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilfully and repeatedly against Gods Covenant and expose it to National Judgments and forfeit National Mercies When the Land sinneth against me by trespassing grievously then will I stretch out my hand Whatsoever sins God hath threatned to destroy a body of people for are in the Question The Answer directs us to consider these several parts of it First These sins are gross in their nature They are not sins of infirmity Ezek. 7.23 or sins which ordinary care labour and watchfulness could not prevent They are called bloody crimes You may find them ennumerated when God arraigns Nations in the Testimony of his Prophets when calling them to Repentance and when God justifieth the severity of his Judgments against a People I shall name some of them which defile a Land Hos 10.4 Jer. 23.10 Psal 78.50 Isa 3.15 Ez. 21.23 24. Isa 1.21 23. Luke 10.10.11 13. 1 Thess 2.16 Rev. 2.3 Hos 11.7 Isa 59.13 c. Ezek. 35.15 Amos 8.9 Idolatry Perjury Breaking of Covenant Blood Uncleanness Apostacy Oppression Profaneness I need not bring Proof hereof the Scriptures are full Yea among such provocations are reckoned Mens refusal of the Gospel silencing and obstructing the Ministry malignity against good Men Divisions and Enmity Lying Pride abuse of Mercies gross Formality Hypocrisie great Decays among Saints and gross Backslidings Secondly These sins must be National such as denominate a Kingdom sinful We consider them not as the sins of particular Persons but as they affect a Community as United among themselves and distinguished from others by some special Bonds We will enquire for the clearing of this Quest How Sins become National Answ 1. By all or the generality of a People being personally Transgressors as to those Crimes The whole head is sick and the whole heart faint Isa 1.5 from the sole of the foot to the crown of the head there is no soundness Thus Sodom could not afford Ten innocent persons The Infection is oft propagated to the whole Body though begun in a few as Jer. 23.15 from the Prophets of Jerusalem is profaneness gone forth into all the Land This doth not mean that every individual is corrupted but the generality of all sorts Jer. 32.32 Mal. 3.9 Magistrates Priests and People were profane Ye have robbed me even this whole Nation 2. When the Governours Representatives and influencing Persons are Transgressors Hos 9.15 I will love them no more all their Princes are revolters Israel is become vile by the sins of Jeroboam wrath against Judah remained 2 Kin. 23.26 because of the provocations that Manassah had provoked God withall Provoking abominations by the Rulers of a People and cursed Laws 2 Sam. 21.1 defile a Land and expose it Saul brings a Famine on Israel by violating the Covenant with the Gibeonites What Governours do may be said to be done by a Nation Though I think when Judgments take their express rise from the sins of Rulers there is some other guilt among the People Hab. 3.8 ripening them for Judgment or a complyance with their Rulers sins 3. By the generality of a Nation making it self partaker of other Mens sins though it do not actually commit them Some that do not personally commit the sins 1 Sam. 3.13 Zeph. 3.13 Isa 22.12 Hos 7.5 may become guilty of them by not hindering those sins according to their power by rejoycing in those iniquities or Pleading for them by not mourning for them by contributing to those Enormities These wayes a Land may be guilty though a few Chief Men act the sin Thirdly These sins are such as expose to Judgments and forfeit National Mercies These are here intended and reference to both the former heads must be had but besides the grosness of the sins as to the nature of them and their extent as National on both which accounts they become National Provocations The Case requires our observing further 1. That more refined Sins may expose one Nation to Judgments which may not expose another Land This depends on the variety of advantages some people are under above others A Nation that hath Gospel helps and professeth Holiness and Worshipeth the true God may be exposed to Judgments by Formality Backsliding and more Spiritual Evils than other Lands not so circumstantiated Sins below gross Immoralities may as truly forfeit their Mercies as Injustice Blood or Idolatry amongst ignorant Paganish Countries 2. The provoking Sins of one and the same Nation may be made up by various kinds of offences according to the different condition of the offenders Sometimes a Land is polluted by the same sort of Sins propogated through the Body of the People But it is not always so the offences vary and the National Guilt results from the several offences The sins of Magistrates are of one kind and the sins of the Subjects another according to their different Talents and Station The Profane part of a Nation transgress by enormous Crimes and the Professing part are polluted with more Spiritual wickedness as Barrenness Deadness Censoriousness Am. 64.6 Jer. 23.11 Isa 56.10 11. Jer. 28. 5.31 Mic. 6.11 12. Mi. 7.4 6. The offences of the Gentry and Commonalty may be several Ministers and People may fill up the measure of iniquity in a different manner Hence you see that a Nation may be guilty though some remarkable Villany may not be Universal It 's enough if the different sorts of Inhabitants grosly offend in their several kinds 3. Usually the sins of a Nation do not bring Judgments or forfeit Mercies by the simple Commission of them but as attended with some additional aggravations A Land rarely is destroyed unless sins are committed after warnings Utter Destruction comes not before lesser Judgments have
been tryed Am. 4. and prove unsuccessful Security and Impenitency is added to Rebellion before God proceeds against a People The Lords Goodness displays it self in his Calls and Patience waiteth an Answer ere he takes the advantage against a Land Isa 3.9 Oft besides the grosness of sins there is boldness and shamefulness they declare their sin as Sodom I shall not mention antecedent aggravations as Light Convictions Covenant bonds c. which add a weight to sin whiles committing You see what National Sins are in the Question and when they become such as hazard the ruine of a People Quest What are National Mercies in the Case before us Answ Such Blessings as truly and considerably affect the good of a Community They must be Blessings in their nature and National in their extent they must have an aptitude to the Common Weale the more they conduce to make a Land happy the greater the Mercy is Neither is the gracious design of God to bless a Land thereby to be disregarded for sometimes he rains Snares Psal 78.29 31. and gives Quails in judgment These Mercies regard our Souls or our Bodies or both I shall ennumerate some of them * By pardon I mean an exemption from Tempâ—ral Puniâ—hments for those sins The pardon of past sins and help against the like offences the pretence of God as effective of Spiritual and Temporal good Gospel Ordinances a Holy Judicious Faithful Ministry a pure Worship the Spirits energie in the Gospel to the Conversion of many Sinners and real Edification of Saints whereby the estate of Believers may be flourishing a Godly Discipline and Communion of Saints founded on plain Gospel Terms Love and Peace among Churches grounded on essential not disputable Notions and expressed in all the fruits of Christian Love freedom from Persecution and Malignity a Godly Magistracy using its Power to restrain Sin and promote Godliness Peace in our Borders Justice in our Courts Learning in the Schools Wisdom and sincere designs for publick good among Counsellours Plenty by a Blessing on ouâ— Trades and Labours Health in our Streets Credit and Influence among Neighbouring Countries freedom from such Judgments as waste and debate a Land These and the like constitute a happy Nation They are Mercies which National Sins forfeit and without which the aspect of a Land is mournful Greater or less degrees of all or any of these are within the Question as the object of our expectations and the sorts and degrees are oft proportioned to a Nations Repentance and determined by it Thirdly The Case stated and distinguished from what seems like it It is not what Repentance God requireth of particular persons in order to Eternal Life nor what Repentance God requireth of a sinful Nation as its duty nor what 's that Repentance without which a Nation shall never enjoy National Mercies nor what Repentance is that on which every Nation in all cases shall partake of National Mercies nor what shall limit our Prayers nor yet altogether our Hopes as to the state of a Land much less what is that Repentance which will best secure National Mercies But the Question connects our Repentance and warrantable expectations The scope of it is What is the lowest sort or degree of Repentance for National Sins which is requisite to warrant and ordiâ—arily direct our expectations of National Mercies The Reason why I add ordinarily will appear after the indefiniteness of the term National Mercies whether of this kind or of that to this or that degree I insist not upon Supposing that it imports at least so much and many Mercies as render a Nation tolerably happy and exempted from what it esteems calamitous Fourthly The Difficulties of the Case It s not only hard to determine it as the minimum quod sic in any qualification for Mercy nor yet as a thing depending on Multitudes and relating to the Providence of God as to what 's future but there are these other things that make it difficult 1. Other Nations are not under such express Rules with respect to Gods outward dealings as the Jewish Nation was That people was under a Theocracy God was their King 1 Sam. 12.12 on this account the Lord chargeth them when they were for a King 1 Sam. 8.7 that they rejected me that I should not reign over them Idolatry also was High Treason in that State they were Gods peculiar Nation and thereby to live in a more immediate dependance on him even in Civil respects Isa 51.4 than other People The Rules of their External Priviledges both Church and National were express in that Covenant of peculiarity whereinto they were admitted This Covenant easily determined mens Expectations of Gods dealings with them But I think we cannot always conclude from Gods Methods towards them how he will deal with other Nations that are not under the same Law 2. There have been alwayes great displays of Soveraignty in Gods Dispensation of Judgments and Mercy towards Nations He waites longer on some people than on others though no more guilty Sometimes he granteth favour to a Nation though its Sins be many and punisheth it when its provocations appear less Josh 7.1 The Sins of multitudes are connived at sometimes and at other times he afflicteth for the Offences of a few as in the case of Achan He hath diverted Judgments at the Prayer of one Moses Exo. 32.11 14. Ez. 14.14 Jer. 7.16 but sometimes though Noah Daniel and Job be there they shall deliver no more than themselves Yea he hath forbid his Servants to pray for a people as a thing to no purpose God hath sorely rebuked small Sins in particular Persons as Moses Vzzah c. to let men see its Patience in God not Innocency in Men that he still destroys not There is exact Wisdom and Righteousness in all this variety which the light of a higher State will discover though now by reason of darkness his wayes seem perplexed to us However this Soveraign unaccountableness must abate our positiveness in judging what will be the way of God towards a people though it hinders not the determining our ordinary Expectations 3. There are prophetick periods wherein National Mercies shall not be obstructed by impenitence but Repentance shall follow them Israel was not remarkably penitent when the time of Redemption from Egypt was come yet God keeps his day Ezek. 16.62 Hag. 2.14 16 17 18. Rev. 19 1 7 8. Their Release from Babylon found them in the like unfit posture yet God is pacified and brings them to Repentance by their return This people is unclean and what they offer is unclean yet he makes them prosper and build the Temple even though they had not turned to him And it seems to be not much otherwise with the Church when it sings the Praises of God for the consummating stroak against Antichrist Rev. 19.1 7 8. she is not ready nor cloathed with eminent Holiness 4. The Desolation of a
Land is sometimes absolutely determined When it s thus a blessing is withheld from means that tend to make a people penitent and what of Repentance there is becomes uneffectual to divert the Misery Manasseh repented Josiah and the People with some solemnity humble themselves 2 King 23.25 26 27. But notwithstanding this the Lord turned not from the fierceness of his wrath c. because of all the provocations that Manasseh had provoked him withal c. When the utmost limits of the time of Gods Patience is over ruin is unavoidable God bemoaneth a Land in this condition Luk. 19.42 The figure Apostopâ—siâ— is twice used in this verse thou hadst been happy hadst thou known in thy day thou art now undone because they are hid from thy eyes Deut. 32.26 27 Josh 7.9 Isa 48.8 9. Ezek. 36.2 8.22 23. as our Saviour in his Tears over Jerusalem If thou hadst known at least in this thy day the things that belong to thy peace but now they are hid from thy eyes 5. God sometimes moderateth and refrains his Judgments from other Considerations besides Repentance If executing Judgments upon his People will occasion Blasphemy and reproach to his Name he oft forbeareth his People though impenitent I would scatter them into corners c. were it not that I feared the wrath of the Enemy and they should say Our hand is high the Lord hath not done all this Joshuah and others knew it was a strong Plea What wilt thou do for thy great Name Again when his People have been so obstinate under Judgments that if he preceded in his Wrath they must be utterly destroyed rather than do so he hath eased his hand If the sins of his Enemies be full he conniveth at his Church whiles he avengeth himself on his Adversaries especially if his Servants are to be Executioners of his Wrath. Sometimes God hath had respect to some Ancestor or some particular action of a People that hath been pleasing to him and on that account hath been favourable though they have been otherwise obnoxious to judgments 6. It s not very easie at all times to judge of National Judgments or Mercies God may afflict in order to Mercy he may take away lesser Mercies to make way for greater Blessings He oft layes a foundation of lasting good by delays and astonishing struggles On the other hand he may forbear Judgments and bestow good things whereby a Nation is ripened for sorer Plagues He may destroy the Gentry to save the Vulgar or level his stroak against evil Magistrates or Ministers and so shake the State to make the Body of a People or his own people at least prosperous Many such wayes are with him Each of these affect a community and yet the aspect of them are so intricate and clouded that deep thoughts are needful to determine when we see the Mercy we expect or the Judgment which we fear You may perceive that the Case before me though it seemeth so popular is not so easily decided But the greatest Difficulty is to adjust the Nature of Repentance as accommodated to our expectation of National Mercies Which will fall under the next Head Fifthly The Case resolved and somewhat concerning the Rule by which it is resolved The Rule by which we must determine this is hinted in the Case it self The Rule to decide the Case by under those Words what Repentance doth God require Some Expression of the Divine Will must guide us we must not judge by Second Causes or by vain Fancy as we are too apt to do Neither too rigid nor yet too compassionate Inclinations must decide the Matter or lead our Expectations The Directions of the Soveraign Ruler of Kingdoms must alone take place what Notices he hath vouchsafed must be regarded with Reverence natural Principles due Inferences from his Essential Perfections the Nature Order Ends and Methods of his Government well considered and an Observation of his Dealings with our selves in past times and also with other Countreys do all contribute some light in the Matter before us But our chiefest regard must be to the Scriptures especially to such parts of them as urge Repentance on a people with Promises of good in case of compliance and Threatnings of Ruin upon their Obstinacy Also such parts should be observed as contain instances of National Repentance which have been succeeded or accompanied with National Mercies By this rule we must determine what that Repentance for National Sins is whereupon we may expect National Mercies Here we must consider Repentance modified as a means to this proper end viz. National Mercies And it s to be considered as to that lowest degree which will support our expectations of those Mercies Having premised this I think it may thus be determined 1. A Repentance short of that which is injoyned in order to Eternal Salvation will suffice to warrant our expectations of National Mercies Eternal Issues are not determined by the same Rules as Temporal Blessings Unregenerate persons may repent so as to divert present Judgments and secure Mercies This is evident in Ahab and Nineveh 1 King 21.29 Jonah 3. If it were not so we could not expect National Mercies before the generality of a Land became true Converts yea active Converts For Regenerate Persons that shall possess Heaven may come short in that Repentance which secures Blessings to a Nation Saving Repentance is the Grace we calls sinners to by our Ministry the more of this prevaileth in a Land the more sure are the Mercies of that people Without it a Nation will soon run into new forfeitures and bring plagues on it self at last as Niniveh did Nah. ch 2. 3. This saving Repentance is a change of Heart as well as Practice it strikes at the root and excludeth the Dominion of all Sin as well as National Provocations It hath a mixture of Divine Love reigning in the Heart as well as Fear It s excited by a sence of pardoning Mercy through the Blood of Christ as well as Gods Wrathful displeasure it s an effect of the Spirit in-dwelling and not onely of its common Operations it s the fruit of the Divine Life and not meerly of Natural Principles excited by Forreign impressions In these and the like saving Repentance exceeds that Repentance of a Land which yet may afford expectations of National Mercies 2. The Repentance which yields us ground to expect National Mercies I shall describe in these following particulars 1. It hath several things wherein it partakes of the nature and sincerity of a true Repentance 2. It must be for National Sins 3. The Repentance must usually be National 4. It must be suited to the different condition and circumstances of such as make up a Nation 1. It must have so much of the nature and sincerity of a true Repentance as is included in these following heads 1. Clear Convictions of the guilt and offences of a Nation We must believe those things to be sins
transgress you the commandments of the Lord that ye cannot prosper Were it otherwise Gods Name would not be Sanctified no order in this lower World would be kept But further Impenitence is not onely a Moral Obstacle to good as it provokes God to with-hold it but it s a Natural Obstacle the wickedness of men is efficient of Wo to a People and is in many senses destructive of Mercies and inconsistent therewith Many Enormities of a Nation are its Plagues as bad Laws wickedness in Magistrates a corrupt Ministry Oppression c. It s Iniquity is even materially its Ruin APPLICATION Many Inferences are obvious As How dreadful an Evil is Sin How dangerous to a Land are multitudes of Offenders A Nation is foolish that discountenances Piety and destroyeth the godly Party whereby it strikes at its own Refuge How good and long-suffering is God that calls the vilest Nations to return waits long for their Answer and destroys not till their Repentance be even hopeless What Enemies to themselves Neighbours and Posterity bound up in their doom are an impenitent people What sottish and Atheistical Men are they that guide their hopes and fears of a Nations Welfare by Fancies or second Causes but without regard to Gods Favour or Anger or the influence that Repentance or Impenitence have upon the wayes of God towards a People What a dismal Prospect is a Wicked Nation sporting with their Provocations and Warnings How uncertain a Tenure do most Nations hold their Mercies by But I have not time to insist on these I shall briefly apply the Resolution of the Case to our own Nation We are a Nation we have National Sins Repentance of these Sins is a presage of our future State as well as others I know no exemption or peculiar allowance we can expect at the hands of the righteous Governour of the World Oh that our Hearts were under the Power of this awful Truth that our iniquity may not be our ruin Ezek. 18.30 In order to this 1. I shall insist on some things in order to our Repentance 2. Enquire Whether we may groundedly expect National Mercies from our present Frame 3. Conclude with an Use of Lamentation of our National Impenitency and Dangers In order to our Repentance I shall 1. Represent to you the National Sins we ought to Repent of Hereby you 'l know what we should be humbled for resolve against and reform What a Terror ought it be but to mention our Provocations Oh that a Land of Light should be chargeable with such Enormities and yet be secure and hate to be reformed Where shall I begin the Charge We and our Fathers for some Ages have been guilty of the same sins yet unrepented of Against whom shall I level the Inditement Alass we have all sinned and done wickedly as we could Magistrates and Subjects Ministers and People the Unbelievers and Believers To what sorts of Sins shall I confine my self to Wo is us what Sins did God ever destroy a Land for that are not National with us But that the sound may not appear uncertain I account my self bound in Conscience to be more particular My subject forceth me not any uncharitable design Oh that my own heart were more filled with Zeal for God and deepest sorrows for the Nations Sin whiles I am recording what may offend the guilty though the Charge be too plain to admit a Denial Let us Enquire Is England altogether innocent as to its Laws Do not we see that some of the terms of Conformity are far other than our blessed Lord hath instituted Are they not remote from a tendency to advance real Piety and exclusive of some things that would much conduce thereto Is not a Diocesan Bishop set up whose sole Jurisdiction barrs all the other Ministers from the Exercise of a great part of their Office while the Bishop is utterly unable to perform it through the largeness of his Diocess Is there not more than an Umbrage of Lying and Perjury imposed on all Ministers when they must Assent Subscribe and Swear to what is more than suspicious yea utterly false Are not a heap of Ceremonies and corrupt Usages re-assumed though once cast out to the facilitating of the return of Popery dividing of Protestants and the scandal of the weak who are too apt to place Religion yea all their Religion in those Vanities How many severe Laws were made against Dissenters and severely executed to the ruin of Thousands Was it no provocation to silence Two Thousand Faithful Ministers when their Labours were so necessary and their places were to be filled up with many young Men who have proved fatal to serious Religion The Sacrament is made a Politick Engine to further the Damnation of unworthy Receivers that all such may be kept out whom they suspect any way hazardous to excessive Pomp and Ecclesiastick Pageantry Can the Land be Innocent where Atheism is so professed the most Blasphemous Oathes are fashionable Perjury Uncleanness Drunkenness Malignity against all credible Holiness so common and consistent with Reputation VVas it not among us that the Covenant was burnt by the hands of a Common Hangman and horrid Murthers committed as legal Executions Is not that Christian Nation guilty where prophanation of Sabbaths is so notorious yea pleaded for as warrantable Most Families have nothing of Gods VVorship the plainest Essentials of Religion by few understood the Operations of the Spirit turned into Ridicule and Religion placed in things that bear not a faint resemblance of the very form of it while Sobriety its self is meer matter of Scoff and the Fountains of Learning send forth many more fitted to Infect than Reform the Age Is it to be concealed that Men enter on the Ministry as Apprentices on a Trade and use it as a meer means for a Livelihood How many are Pastors without the peoples Consent And too many preach while unacquainted with the Gospel as a Law of Faith and Rule of the Recovery of Apostate Sinners The Labors of such have no tendency to Convert or Edifie their Hearers yea alass Conversion is judged a Foolish thing to urge All the most Debauched and Prophane are Regenerate if they were Baptized and come to Church Many Souls eternally perish by the influence of this one principle and the Ministry is diverted from its greatest end Have we not seen the Ministry too much laid out to serve the late Governments in designs of enslaving the Nations and ruining the Life of the Protestant Religion Though amazing was the Providence which almost too late opened some Mens Eyes by a close attempt against their own places and so swayed their Minds that they contributed to save the Land from that Ruin which a few more Sermons of Non resistance if believed by the Nation had rendred unavoidable The good Lord continue that impulse least our Miseries become greater by the beginnings of our Deliverance I design not this Account of all our publick Ministers blessed be God
there are many to whom the Interests of Christ were more valuable than to allow their Labors to serve any base Design But this of late was found the way of Church Preferments wherewith too many complied and made the Pulpit a Stage for a poor Oration rather than a place to testifie for God or bring Souls nigher to him Are Believers and serious Christians whom I confine not to any Sect or Party free from contributing to fill up the Measure of our Iniquity Oh that they were then should my Soul rejoyce in Hope but it s otherwise Alass how much have they made the vilest Abominations their own by not Mourning for them and by their Carnal Liberty contributing to them Our Gold is become dross How unedifying are their Discourses Isa 1.22 How unexemplary is their Walking Each one seeks himself and none the things of Christ Circumspectness is laid by as unfashionable The Virgins all slumber and sleep How few dare plead the Cause of God Matth. 25.5 or do express his Image What heartless Duties froward Passions notorious Pride and neglect of Education of Children Fast-days are kept without Humiliation Sacraments and Sermons are become Lifeless God is sensibly withdrawn and none bemoan it Religion is dying and none uphold it What a Chilness on the love of Saints to each others What sordid Divisions and Distances A new Standard of Godliness is erected viz. a Zeal for Parties and selfish Interests under pretence of Christs Interests Whiles what is essentially and undoubtedly his recommends men little How little do good men relish that Life Light and Love which is purely Divine Can I excuse Dissenters as such No To say nothing of some of them immersed in destructive Errors alass the more Orthodox have a share in polluting and exposing the Nation A vain Itch hath seized much of our Ministry we study to please rather than profit We envy one another run into Extreams because others come not up to Divine Institutions We overlook the Mercy of our Ease and Liberty because we abound not as others do Tremble Oh my Soul to think how many even of them persecute by Railing lying Reports Non-communion and censuring the state of Souls for Non-compliance with doubtful Notions Too many set up uninstituted Terms of Communion destroy the Pastoral Office promote little designs with base Tricks and grossest Lying under the covert of Equivocation and Surmizes Were it not that some breath another Spirit and more suitable to the Divine Nature and the Gospel of Christ I should sit down with Horror and give up the Land for lost The shadow hath sensibly eaten up the Substance we have fancied talked and disputed a Gospel Frame and practical Holiness almost out of the Land A dead form is that which most are content with and carnally plead for whiles they profess more purity and power than others Are these Evils in the Land or no Are they Sins Are they not General Arise O God! and Convince us embitter them to us Oh was there ever more need to crave the powrings out of thy Spirit now its recesses are so manifest How discernable will be its powrings out if thou bless us therewith 2. I do in the Name of God Call you to this true Repentance for these National Sins VVe have nothing else left to relieve us our begun Deliverance will be Abortive yea more destructive without Repentance VVhat Nation ever needed Repentance more whom hath God oftener Called and more expresly warned He hath long waited to be Gracious and must he destroy us at last when weary of Repenting The Ruins of all our Neighbours cry to us Repent or you will be more Miserable than we are God seems to be on his way to you with the Dregs of the Cup. Our Sins are of the grossest Nature the longest Continuance and sorest Aggravations Jer. 8.5 How oft has God punished this Land for them and yet we hold them fast What variety of Judgments hath he essayed our Reformation by but in Vain Thou Londons Plague and Flames shall not they Reform thee Will not former streams of Blood extinguish our Lusts and Divisions Shall we force God to repeat them VVe were lately on the brink of Ruin and yet the same Malignant Formal and Irreligious Temper revives God hath by a Train of Miracles respited our wo and begun our Deliverance Ezra 9.14 but what are any sort of men amended Methinks we should have past our own doom with Ezra Should we again break thy commandment c. Wouldst thou not be angry with us till thou hadst consumed us so that there should be no remnant nor escaping These Abominations are yet more odious by our Profession and Advantages To be acted by such a Notion wearing a Christian Name these Villanies were tollerable among Pagans in comparison of us but in a place of Light we have thus Transgressed in a Land of Uprightness we have been thus Vile Isa 26.10 Oh the Convictions Struggles and Helps we must have trampled on The many Vows we have broken in all these Transgressions Yet in the midst of our Rebellion God renews his Call repent Oh sinful Nation Let the Cry of Mourners be heard in our Streets Oh let shame cover our Face if you have any pity for your selves or Posterity truly repent at last View the National Mercies you may enjoy by Repenting and that you are sure to loose by hardening your Hearts against it Read them over again where I named them are they not valuable enough to excite your Reformation Oh that all would concur in their places to Reform VVhen will Magistrates restrain Sin disanul all bad Laws and state the terms of our Ministry and Communion so that all may be useful and not spoil their efficacy by guilt contracted at their admission nor perpetuate our divisions the consequences whereof have been so dismal and are like to be more so When will Ministers engage in the Reformation of the Land by faithful Warnings sharp Reproofs good Examples plain and importunate Pleadings Will the grosly scandalous Gentry and People abhor their enormities and put away their great provocations whose cry is gone up to the Heavens Shall Englands Mercy be secured by a revival of Strictness of Life more Love and Power among Professors Will you be your Country and Churches plagues That great good which Primitive Saints rejoyced in the hope of or overwhelming Judgments which Posterity will be astonished at do depend upon the return we shall make to Gods present Call Mercies of the most Glorious Nature are in the Birth and shall your even your impenitence stifle them Oh return and if you will return let it be to the Lord your God Jer. 4.1 All changes that amount not to this will avail us nothing Your Prayers your Fast-days are as water spilt on the ground without Reformation How can I cease till the generality be perswaded to do this Lam. 5.21 Hos 5.4 which is so
necessary to our Common Weale Let us all cry Turn us O Lord and we shall or will be turned Frame your doings as men determined to turn unto the Lord. Set heartily to it with all your might for it 's hard work delay it not a moment Oh God bow our wills that the Land may jointly answer Lo we come unto thee Jer. 3.22 for thou art the Lord our God Can you pretend wherein shall we return Alas Mal. 3.7 wherein have we not departed from him All in a manner is out of frame every thing every person considerably needs amendment Let us all Unite in this and God will bless us with Light and Love for Union in other things This work needs all our hands let us make up that wherein others will be defective all striving to begin and outdo each other Oh that all emulation and strife were reduced to this which of us shall first and most Reform 3. If the generality will not be perswaded to repent of National Sins let not particular persons neglect it I am loath to descend so low yet this is better than none Who knows how many may be convinced by the Repentance of a few At least you may preserve your selves Ez. 9.4 6. and view the publick Calamity with more composure than other Men as having done your utmost to prevent them We know not but God may delay Judgments for the sake of a few remarkable Penitents though we may not commonly expect it Shall there be so great cause and none set themselves to it Hath God none among us that regard his loudest Calls Can there be so little Love to his Name and Honour in England that even a few will not afflict their Souls that he is so provoked that a few will not testifie against this common Apostacy Poor Nation that hast none that love thy wellfare that all will lose showers of Mercy for thee rather than sow in Righteousness Ezek. 22.30 Oh that some would resolve this day Let not God say I fought for a man but I found none Repent of your Personal Sins otherwise how can you repent of National Sins Examine thy self how far thou art infected with the National Provocations What hast thou contributed thereto Charge thy Soul therewith Say the measure is so much the fuller for my sake Bewail thy share mourn over the faults of others thou mayest grieve for what thou canst not reform but be sure to reform thy self to thy utmost reform thy Family yea set thy self to bring all thou art in thy place capable to amendment Do not judge of faults by the common Opinion let not the Example of others be thy Standard but set the Divine Rule before thee and review things thereby Resolve to stem the Tide and to judge and act in the face of it What though the multitude be against thee what though Bigots rail what though many Professors yea Men of thy own Party condemn thee All is nothing whiles God will accept and approve thee A Man must be singular that will reform himself in a degenerate Age he must be resolved that will attempt to reform others 2. Let us enquire whether we may expect National Mercies from our present frame and state I believe God will not forsake us but in time he will do us good But the Enquiry is meant thus Whether Mercy will be immediately enjoyed is the wrath of God turned away and will his progress in a way of Judgments be stopped Can we reasonably conclude though the Sword hath been furbished it shall not destroy Our Warfare is accomplished the Clouds are past the bitterness of Death is over Dare I say rejoyce O Land in the favour of a reconciled God For good only good shall presently be unto thee I shall by way of Objections give you what is matter of Hopes and in the Answer to those Objections give you the ground of my Fears and in the end declare my Thoughts Object 1. Are there not some Testimonies of National Repentance from whence we may hope Mercy is towards us As 1. Penal Laws against the Worship of God are as good as disannulled and Persecution is at a stop Answ 1. I wish the general remains of Malignity argue not a sorrow for that Liberty 2. I find most of them that were guilty of Persecution instead of repenting of it do justifie it as a just Prosecution though it was an Usurpation of the Rights of People as Men and as Christians 3. Are the Sacrament Test and Act of Uniformity removed 2. We had a publick Fast-day kept with outward Solemnity Answ I 'll judge of no Mans Heart yet I cannot but observe 1. The most polluting Sins of the Land were not solemnly owned much less bewailed Where was a publick acknowledgment of the sinful Silencing Two Thousand Ministers because they durst not profane their Office and plainly Lye and Perjure themselves I might name many such other sins alas general Confessions avail little 2. What publick Reformation in Life and Manners appears since that day What fewer Oaths Profaneness is no way abated Men are returned with the Dog to the vomit Now Fastings without amendment are but a mockery with God and profit not a people 3. Men are so far from Repentance that they cannot endure to be reproved for their sins They say you irritate if you mention their offences They like to hear others accused but abhor the least hint against their own faults Tell the imposer on the Church that uninstituted terms of Communion are sinful and rage is awakened Perswade the bitter Spirit to be Peaceable and his Tongue is soon envenomed and you shall be railed on as the great disturber Object 2. But a great part of the Land is innocent of some of the most notorious Crimes the sober Persons are many who share not in the Profaneness of the Land The persecuted and ejected cannot be guilty of the oppressions they were under and many of the Church of England never agreed thereto Answ 1. How little do such truly mourn for those sins of other Men How much more common is it to hear the better sort scoff and laugh at Profaneness than bewail it Persecutors are more railed at than mourned for By this we become guilty 2. Are not there iniquities with the soberer part of the Nation impenitently continued in to this day Do we see backslidings healed how much more Mortified Heavenly Circumspect Charitable or Fruitful are the hopefullest persons in the Land by all our Calls Yea our Complaints though so general little tend to alter us Isa 64.6 7. Our Righteousness is as filthy rags we fade as a leaf Object 3. But if we consider the Sovereign dealings of God with us may not we expect Mercy though we see not Repentance As 1. God hath lately wrought a great Deliverance when we were on the brink of ruin and that by a series of Miracles when we were as unworthy as we are now Answ
against will be Hell-fire in their Consciences for ever and the clearer light the hotter fire And the higher they have been lifted up by the opportunities of Grace towards Heaven the lower they will fall under the weight of Guilt and the rebukes of Conscience 2. They will suffer more than others from the Devil and his Angels For that they are the Executioners of God's wrath upon the wicked in this world is out of question and so some think they will be in the world to come but only as under God's Commission which they ground upon that Text Agree with thine Adversary quickly lest he deliver thee to the Judge and the Judge to the Tormentours c. by whom they understand Evil Spirits Matth. 18.34 3. Christ himself will appear in greatest severity against such He is said to be revealed in flames of fire against such that know not God and obey not the Gospel 2 Thess 1.8 By both which expressions are meant impenitent Sinners under the Gospel His first Coming was in a flame of Love to save Men but when Men are impenitent and reject his Salvation he will come next in flames of Wrath to take Vengeance And in the first place against these To the Jew before the Gentile Rom. 2.9 and to the impenitent Christian before both 4. Witnesses will rise up against these more than any other sinners The Heathen will come in against them as our Saviour speaks The men of Niniveh shall rise up against this generation and condemn it The Queen of the South shall rise up and condemn it Matth. 12.41 The Heathen who have gone further by the Light of Nature than many who have lived under the Light of the Gospel will come in as Witnesses against them The Jew may come in as a witness also who under the darker Light of the Law hath out-stripped many that were under a Gospel ministration The good Angels may come in as Witnesses who having been present in the Church-assemblies have heard the Calls there given to Sinners to repent The bad Angels may come in and plead against them that they never refused the Calls of the Gospel to believe and repent for they never had any Ministers may come in as Witnesses who spent their pains and strength upon them to invite and call them to Repentance but they would not hear Many of their Neighbours and Fellow-Christians may witness against them who did believe and repent under the same means whenas these did not All which will contribute to make their Damnation the more intolerable The APPLICATION Vse 1. We may hence learn what to judge of the Heathen who have not heard of Christ I shall not dispute whether any of them may be saved or not yet this I can say that their Damnation will be more tolerable than of many others Those that sinned without the Law shall have more favourable Judgment than those that sinn'd under the Law and those that detain'd only natural Truth in unrighteousness as the Heathen Rom 1.18 shall fare better than those that so detained Truth supernatural And among the Heathen Diogenes may fare better than Dionysius Cato than Cataline Vespasian than Dioclesian The last Judgment will be exactly righteous Vse 2. Hence it appears that what is in it self a great Favour and Priviledge to a People may be the occasion of the greatest Evil. As the Gospel is in it self yet will be an occasion to many of a Damnation that will be most inexcusable and most intolerable Christ was first preached to the Jews which was their priviledge but they rejecting him it brought sorer Calamities upon their Nation than ever before And wrath came upon them to the utmost And that Christ that is a Corner-stone to his Church they first stumbled at and then it fell upon them and did grind them to powder And how it will fare with them in the day of Judgment he tells them John 12.48 The words that I have spoken the same shall judge you at the last day And what Judgment will be more severe than theirs who have refused and rejected words that came immediately from the mouth of the Son of God Words so full of Grace and Mercy Truth and Faithfulness Wisdom and Understanding so that never any Man spake as this Man As the men of Bethshemesh rejoyced and offered Sacrifices of Thanksgiving at the Coming of the Ark to them but it proved an occasion of the destruction of many Thousands of them 1 Sam. 6.19 Vse 3. We may hence take notice how ineffectual the best outward Means are of themselves to bring a people to repentance Could any City have greater means for it than Capernaum Here Christ wrought Miracles that did amaze them and preach'd Doctrine that did astonish them but not bring them to repentance The Gospel doth sometimes make some impressions upon the Minds of people that may still continue impenitent in their sin Some when they have heard a Sermon will applaud it but not repent Whether it be from a Conforming or Non-conforming Minister yet by neither are brought to repentance John Baptist preached Repentance and Christ came and preached Repent and yet the Jews for the greatest part repented not by the one or the other Some are for Gospel-preaching some for preaching the Law and yet hold fast their sins under both Such is the stupidity that is fall'n upon Man and such deceitfulness in his Heart and is so fast bound by the Chains of his Sin Obj. But God can bring Man to Repentance if he will Ans God hath a twofold Power Potestas absoluta ordinata A Power that he exerts immediately or in the use of means God can by his absolute Power preserve Man's life without eating or drinking but he maintains it ordinarily in the use of means which Man is obliged to use and if he reject them will be guilty of his own death God affords Sinners means to bring them to repentance and if they reject them God is not obliged to work by his immediate Power Hereupon God is said to be willing that all should be saved and come to repentance 2 Pet. 3.9 by his calling them and affording means to repentance Q. But why doth God make these means effectual to some not to others by giving special Grace A. When he that makes this Question can resolve me why Christ wrought his mighty Works in Corazin and Bethsaida and not in Tire and Sidon when he foresaw that Tire and Sidon would thereupon repent in dust and ashes and Corazin and Bethsaida would not repent I shall then answer him in his Enquiry Secret things belong to God but tâ—ings revealed to us and our Children Let Sinners use the means and wait there for God's special Grace And can Sodom justly complain that Christ came not to do his mighty Works in it and brought not the Light of the Gospel to it when she offer'd such Violence to the common dictates of the Light and Law of Nature Vse 4.